PG 2 · cols. 217–225

S. Clemens I Romanus (opera dubia), Homiliae viginti: Homilia VII

Editors' preface

ὉΜΙΛΙΑ Ζʹ.

HOMILY VII

I. Τῇ τετάρτῃ δὲ ἡμέρᾳ τῆς ἐν Τύρῳ ἡμῶν ἐπιδημίας, ὑπὸ τὴν ὄρθρον προεληλυθότι τῷ Πέτρῳ ἀπήντων πλησιόχωροί τε οὐκ ὀλίγοι καὶ αὐτῆς Τύρου πάμπολλοι, καὶ ἐπεφώνουν λέγοντες, Ὁ Θεὸς διὰ σοῦ ἡμᾶς ἐλεείτω, διὰ σοῦ θεραπευέτω. Ὁ δὲ Πέτρος ἔστη ἐπὶ λίθου τινὸς ὑψηλοῦ πρὸς τὸ δύνασθαι πᾶσιν ὁρᾶσθαι, καὶ προσαγορεύσας θεοσεβεῖ νόμῳ οὕτως ἤρξατο·

I. On the fourth day of our stay in Tyre, when Peter had gone out about dawn, there met him not a few from the neighbourhood and very many of Tyre itself, and they cried out, saying, May God have mercy on us through you, through you may He heal us. And Peter stood upon a high stone so as to be seen by all, and having greeted them in the manner of the worship of God, began thus:

II. Θεῷ τῷ κτίσαντι τὸν οὐρανὸν καὶ τὸ σύμπαν οὐ λείπει πρόφασις πρὸς σωτηρίαν τῶν σώζεσθαι θελόντων. Ὅθεν μηδὲ ἐπὶ τοῖς δοκοῦσι φαύλοις ὑπὸ προπετείας τις αὐτὸν ὡς μὴ φιλάνθρωπον αἰτιάσθω. Τῶν γὰρ συμβαινόντων ἀνθρώπῳ τὰ τέλη ἀνθρώποις μὲν ἄγνωστα, ὡς ἐπὶ κακῷ ὑποπτευόμενα, Θεῷ δὲ ὡς ἀποβησόμενα εὐτυχῶς γνώριμα. Αὐτίκα γοῦν Σίμων ἀριστερὰ τοῦ Θεοῦ δύναμις ὢν καὶ τῶν τὸν Θεὸν οὐκ εἰδότων ἐπὶ κακοποιίᾳ τὴν ἐξουσίαν ἔχων νόσοις ὑμᾶς περιβαλεῖν ἠδυνήθη, αἵτινες διὰ τὴν τοῦ Θεοῦ ἀγαθὴν πρόνοιαν γενέσθαι συγχωρηθεῖσαι ἠνάγκασαν ὑμᾶς, τὸν ἰᾶσθαι δυνάμενον περιβλεψαμένους καὶ εὑρόντας, προφάσει τῆς τοῦ σώματος θεραπείας τὰ Θεῷ δοκοῦντα ἀναδεξαμένους, πεισθῆναι φρονεῖν, ἵνα οὕτως ἅμα τοῖς σώμασι σωθησομένοις καὶ τὰς ψυχὰς σώας ἔχητε.

II. To God, Who created the heaven and the universe, an occasion for the salvation of those who wish to be saved is never lacking. Therefore let no one rashly blame Him as not loving mankind on account of things that seem evil. For the outcomes of what befalls a man are unknown to men, being suspected as tending to evil, but to God they are known as things that will turn out happily. So, for instance, Simon, being the left-hand power of God and having authority to do harm among those who do not know God, was able to cast diseases upon you; and these, permitted to come about through the good providence of God, have compelled you, having looked about for and found him who is able to heal, and having on the occasion of the body's healing accepted what pleases God, to be persuaded to think rightly, so that thus, together with your bodies that are to be saved, you may also have your souls safe.

III. Μανθάνω οὖν, ὡς βουθυτήσας ἑστίασιν ὑμᾶς ἐν μέσῃ τῇ ἀγορᾷ, καὶ οὕτως ὑμεῖς οἴνῳ πολλῷ παρενεχθέντες ἅμα τοῖς πονηροῖς δαίμοσι τὸν ἄρχοντα αὐτῶν ἐφιλοφρονεῖσθε, καὶ οὕτως ὑμῶν οἱ πλεῖστοι ὑπὸ τῶν παθῶν κατελήφθησαν, ἀγνοίας αἰτίᾳ καθ' ἑαυτῶν ἰδίαις χερσὶν ἐπισπασάμενοι τὸ τοῦ ὀλέθρου ξίφος. Οὐ γὰρ ἂν τὴν καθ' ὑμῶν ἔσχον ἐξουσίαν οἱ δαίμονες, εἰ μὴ πρότερον τῷ ἄρχοντι αὐτῶν ὁμοδίαιτοι ἐγεγόνειτε. Οὕτω γὰρ ἀπαρχῆς ὑπὸ τοῦ πάντα κτίσαντος Θεοῦ δυσὶν ἑκάστοτε ἄρχουσι, δεξιῷ

III. I learn, then, that having sacrificed oxen he feasted you in the middle of the market-place, and that thus you, carried away by much wine, showed friendship to their ruler together with the wicked demons, and that thus most of you were seized by the sufferings, through ignorance drawing down upon yourselves with your own hands the sword of destruction. For the demons would not have had power over you had you not first become table-companions of their ruler. For thus from the beginning, by God Who created all things, to two rulers in each case, to the right

Editors' notes and page, col. 217

Footnotes

VARIÆ LECTIONES (calls in the Greek column only) (printed under page 106)

(82) ‹anchor: ἔπεμψεν νόσους (Homily VI, previous unit)› · call in col 217

ὅσους O.

(printed under page 106)

(83) ‹anchor: αὐτόθεν (Homily VI, previous unit)› · call in col 217

αὐτόθι C.

(printed under page 106)

(84) ‹anchor: συνεξεληλύθεισαν (Homily VI, previous unit)› · call in col 217

Ita O c. S, συνεξεληλύθησαν C.

So O, with S; συνεξεληλύθησαν C.

(printed under page 106)

(85) ‹anchor: ὡς ὑπ' αὐτῷ (Homily VI, previous unit)› · call in col 217

ὑπ' αὐτοῦ C.

(printed under page 106)

(86) ‹anchor: τετυχηκέναι ὑπ' αὐτῷ (Homily VI, previous unit)› · call in col 217

ὑπ' αὐτοῦ τετυχηκέναι C.

(printed under page 106)

(87) ‹anchor: I. Τῇ› · call in col 217

τῇ præfixi c. O. Idem postea τὸν ὄρθρον.

I have prefixed τῇ, with O. The same [manuscript] afterwards has τὸν ὄρθρον.

(printed under page 106)

(88) ‹anchor: μηδὲ ἐπὶ› · call in col 217

ἐπί om. O.

O omits ἐπί.

(printed under page 106)

(89) ‹anchor: αὐτὸν ὡς μὴ› · call in col 217

μή deest in O.

μή is wanting in O.

(printed under page 106)

(90) ‹anchor: συμβαινόντων ἀνθρώπῳ› · call in col 217

ἀνθρώπων C, ἀνθρώποις in marg. Vocem ἀνθρώπων delendam censet D, συμβαινόντων παθῶν proponit S : conjecturæ jam superfluæ.

ἀνθρώπων C, ἀνθρώποις in the margin. D judges that the word ἀνθρώπων should be deleted; S proposes συμβαινόντων παθῶν: conjectures now superfluous.

(printed under page 106)

(91) ‹anchor: ὑποπτευόμενα› · call in col 217

ὑποπτενόμενα O. Tum idem ἀποβησόμενα c. D, ἀποσόμενα C, idem f. ἐπεσόμενα vel ἀποσωζόμενα in marg.

ὑποπτενόμενα O. Then the same [manuscript] has ἀποβησόμενα, with D; ἀποσόμενα C, and the same perhaps ἐπεσόμενα or ἀποσωζόμενα in the margin.

(printed under page 106)

(92) ‹anchor: ἑστίασιν› · call in col 217

εἱστίασεν Epit. c. 54.

εἱστίασεν, Epitome ch. 54.

(printed under page 106)

(93) ‹anchor: ἀπαρχῆς› · call in col 217

ἀπ' ἀρχῆς O.

VARIORUM NOTÆ (printed under page 106)

(12) ‹anchor: ὉΜΙΛΙΑ Ζʹ (the call stands after the Greek title)› · call in col 217 — set under col 218 (see n218)

Footnotes

(12) ‹anchor: not visible› · call in col 217 (after the Greek title ὉΜΙΛΙΑ Ζʹ; the Latin title carries no call)

Homiliæ septimæ alteram inscriptionis partem ap. C. obviam ΕΝ ΤΥΡΩ Δ', quæ scholion redolet, omisi c. O. DRESS.

The second part of the title of the seventh homily, found in C, ΕΝ ΤΥΡΩ Δ' [“at Tyre, 4”], which smacks of a scholion, I have omitted, with O. DRESSEL.

(printed under page 106)

Footnotes

SCRIPTURE NOTES (under the Latin column) (printed under page 107)

(a) ‹anchor: not visible› · call in col 219

Deut. XXXII, 39; I Reg. II, 6.

Deut. 32:39; 1 Sam. (1 Kgs) 2:6.

(printed under page 107)

(b) ‹anchor: de proximo statuat› · call in col 219

Matth. VII, 12.

Matt. 7:12.

VARIÆ LECTIONES (calls in the Greek column only) (printed under page 107)

Page

running head: 219 S. CLEMENTIS I ROM. PON
marginal letters: A τε καὶ ε; B διὰ τῆς; C τῶν σῶ; D τῇ 3 Τύρ
old-edition numerals: (none)
other: facing Latin version, not set; Variae lectiones at foot not set

PG 2:220

τε καὶ εὐωνύμῳ, ὡρίσθη νόμος, μὴ ἔχειν ἑκάτερον αὐτῶν ἐξουσίαν, ἐὰν μὴ πρότερόν τινι ὁμοτράπεζος γένηται, ὃν εὐποιῆσαι ἢ κακῶσαι βούλεται. Ὥσπερ οὖν δαίμοσιν ἀποδεδομένων θυμάτων μεταλαβόντες τῷ τῆς κακίας ἡγεμόνι κατεδουλώθητε, οὕτως, ἂν τούτων παυσάμενοι τῷ Θεῷ διὰ τοῦ ἀγαθοῦ καὶ δεξιοῦ ἡγεμόνος προσφύγητε, ἀθύτοις τιμαῖς ποιοῦντες ἃ βούλεται, εὖ ἴστε ὅτι σὺν τῇ τοῦ σώματος ἰάσει καὶ τὰς ψυχὰς ὑγιαινούσας ἕξετε. Αὐτὸς γὰρ μόνος διὰ τῆς ἀριστερᾶς ἀναιρῶν διὰ τῆς δεξιᾶς ζωοποιῆσαι δύναται· ὁμοίως δὲ καὶ πατάξαι, καὶ ἀναστῆσαι κείμενον.

and to the left, a law was ordained, that neither of them should have authority, unless he first becomes a table-companion with someone whom he wishes to benefit or to harm. Just as, therefore, by partaking of victims offered to demons you were enslaved to the leader of wickedness, so, if ceasing from these you flee for refuge to God through the good and right-hand leader, doing with unbloody honours the things that He wills, know well that together with the healing of your body you will also have your souls in health. For He alone, slaying through the left hand, is able to make alive through the right; and similarly both to smite, and to raise up him who lies prostrate.

IV. Διὰ τοῦτο πρῶτον ὑπὸ τοῦ προδρόμου Σίμωνος προαπατηθέντες, Θεῷ τὰς ψυχὰς ἀπεθάνετε καὶ τὰ σώματα ἐπατάχθητε· δύνασθε δὲ ὁμοίως τὸ δεύτερον, διὰ τῆς μετανοίας, ὡς ἔφην, τὰ Θεῷ ἀρέσκοντα ἀναδεξάμενοι καὶ τὰ σώματα ἀναῤῥῶσαι καὶ τὰς ψυχὰς ἀναλαβεῖν. Ἔστι δὲ τὰ ἀρέσκοντα τῷ Θεῷ τὸ αὐτῷ προσεύχεσθαι· αὐτὸν αἰτεῖν ὡς πάντα νόμῳ κριτικῷ διδόντα· τραπέζης δαιμόνων ἀπέχεσθαι· νεκρᾶς μὴ γεύεσθαι σαρκός· μὴ ψαύειν αἵματος· ἐκ παντὸς ἀπολούεσθαι λύματος· τὰ δὲ λοιπὰ ἑνὶ λόγῳ, ὡς οἱ Θεὸν σέβοντες ἤκουσαν Ἰουδαῖοι, καὶ ὑμεῖς ἀκούσατε ἅπαντες, ἐν πολλοῖς σώμασι μίαν γνώμην ἀναλαβόντες· ἅπερ ἕκαστος ἑαυτῷ βούλεται καλὰ, τὰ αὐτὰ βουλευέσθω καὶ τῷ πλησίον. Οὕτω δ' ἂν ὑμῶν ἕκαστος νοήσειε τὸ καλὸν, εἰ ἑαυτῷ διαλεχθείη τὰ τοιαῦτα· Οὐ θέλεις φονευθῆναι, ἕτερον μὴ φονεύσῃς· οὐ θέλεις τὴν σὴν ὑφ' ἑτέρου μοιχευθῆναι γυναῖκα, τὴν ἑτέρου μὴ μοίχευε γαμετήν· οὐ θέλεις τι τῶν σῶν κλαπῆναι, ἑτέρου μὴ κλέπτε μηδέν. Καὶ οὕτως ἀφ' ὑμῶν αὐτῶν τὸ εὔλογον συννοοῦντες καὶ ποιοῦντες, Θεῷ προσφιλεῖς γενόμενοι, ἐπιτεύξεσθε τῆς ἰάσεως, ἐπεὶ καὶ ἐν τῷ παρόντι αἰῶνι βασανισθήσεσθε τὰ σώματα, καὶ ἐν τῷ μέλλοντι κολασθήσεσθε τὰς ψυχάς.

IV. Wherefore, having first been deceived beforehand by the forerunner Simon, as to your souls you died to God and as to your bodies you were smitten; but you are able similarly a second time, through repentance, as I said, by accepting the things pleasing to God, both to recover strength in your bodies and to regain your souls. Now the things pleasing to God are: to pray to Him; to ask from Him as giving all things by a law of judgement; to abstain from the table of demons; not to taste dead flesh; not to touch blood; to wash oneself clean from all defilement; and as for the rest in one word, as the God-fearing Jews heard, do you also all hear, assuming one mind in many bodies: whatsoever good things each one wishes for himself, let him counsel the same also for his neighbour. And thus would each of you understand what is good, if he should commune with himself in such words as these: You do not wish to be murdered, do not murder another; you do not wish your wife to be defiled in adultery by another, do not defile in adultery another's spouse; you do not wish anything of yours to be stolen, steal nothing of another's. And thus of yourselves understanding and doing what is reasonable, becoming dear to God, you will obtain healing, since otherwise both in the present age you will be tormented in your bodies, and in the age to come you will be punished in your souls.

V. Ταῦτα ὑπὸ τοῦ Πέτρου ἐν ὀλίγαις ἡμέραις κατηχηθέντες καὶ ἰαθέντες ἐβαπτίσθησαν. Ἔπειτα τοῖς λοιποῖς αὐτοῦ θαύμασιν οἱ λοιποὶ πάντες ἐν μέσαις ταῖς ἀγοραῖς πανδημεὶ ἐπὶ σποδοῦ καὶ σάκκου ἐκαθέζοντο, μετανοοῦντες ἐπὶ τοῖς πρότερον ἡμαρτημένοις. Καὶ οἱ ἐν Σιδῶνι ταῦτα ἀκούσαντες τὰ ὅμοια ἐποίησαν, καὶ ἱκέτας πρὸς τὸν Πέτρον ἀπέστελλον, ὡς αὐτοὶ διὰ τὰς νόσους πρὸς αὐτὸν ἐλθεῖν μὴ δυνάμενοι. Ὁ Πέτρος δὲ ἡμερῶν οὐ πολλῶν ἐνδιατρίψας τῇ Τύρῳ, καὶ κατηχήσας τοὺς ἐν αὐτῇ ἅπαντας, καὶ παντοδαπῶν αὐτοὺς ἀπαλλάξας παθῶν, ἐκκλησίαν τε συστησάμενος, καὶ ἀπὸ τῶν ἑπομένων αὐτῷ πρεσβυτέρων ἐπίσκοπον αὐτοῖς καταστήσας, ὥρμησεν εἰς Σιδῶνα. Ὁ δὲ Σίμων μαθὼν ἥκοντα τὸν Πέτρον εὐθὺς ἀπέδρα εἰς Βηρυτὸν μετ' Ἀππίωνος καὶ τῶν αὐτοῦ ἑταίρων.

V. Having been instructed in these things by Peter within a few days and healed, they were baptized. Then at the rest of his miracles all the rest sat in the midst of the market-places as a whole people upon ashes and sackcloth, repenting over the sins they had committed before. And those in Sidon, hearing these things, did the like, and sent suppliants to Peter, since they themselves on account of their diseases were unable to come to him. And Peter, having spent not many days in Tyre, and having instructed all those in it, and delivered them from sufferings of every kind, and having established a church, and appointed for them a bishop from the presbyters who followed him, set out for Sidon. But Simon, learning that Peter had arrived, straightway fled away to Berytus with Appion and his companions.

Editors' notes and page, col. 220

Footnotes

(94) ‹anchor: τε καὶ εὐωνύμῳ› · call in col 220

Ita D, δεξιόν τε καὶ εὐωνύμων C, δεξιῶν τε καὶ εὐωνύμων O.

So D; δεξιόν τε καὶ εὐωνύμων C; δεξιῶν τε καὶ εὐωνύμων O.

(printed under page 107)

(95) ‹anchor: νόμος, μὴ› · call in col 220

μή O et de conject. C, in cujus textu deest.

μή O, and C by conjecture, in whose text it is wanting.

(printed under page 107)

(96) ‹anchor: αὐτὸν αἰτεῖν› · call in col 220

Ita ex conject. Ci, ἐστίν uterque Hom. codex.

So, by Cotelier's conjecture; ἐστίν both manuscripts of the Homilies.

(printed under page 107)

(97) ‹anchor: ψαύειν αἵματος› · call in col 220

αἵματα O.

(printed under page 107)

(98) ‹anchor: ἀπολούεσθαι› · call in col 220

Hanc Ottoboniani lectionem commendat C ex conject., sed exh. ἀπολύεσθαι in textu. Deinde ὡς οἱ c. O, ὅσοι (f. ὅσα) C, ὅσ' οἱ S.

C commends this reading of the Ottobonian by conjecture, but gives ἀπολύεσθαι in the text. Then ὡς οἱ with O; ὅσοι (perhaps ὅσα) C; ὅσ' οἱ S.

(printed under page 107)

(99) ‹anchor: τὰ αὐτὰ βουλευέσθω› · call in col 220

D emendat βουλέσθω

D emends to βουλέσθω.

(printed under page 107)

(100) ‹anchor: Ταῦτα› · call in col 220

Τοιαῦτα C.

(printed under page 107)

(1) ‹anchor: ἐβαπτίσθησαν. Ἔπειτα› · call in col 220

Forte leg. καὶ ἐπί. Vulgatam saltem scripturam haud sanam esse facile apparet. S.

Perhaps read καὶ ἐπί. At any rate it is readily apparent that the common reading is not sound. S.

(printed under page 107)

(2) ‹anchor: ἐνδιατρίψας τῇ› · call in col 220

τῷ S.

(printed under page 107)

(3) ‹anchor: Βηρυτὸν μετ'› · call in col 220

μετά O. Idem deinde ἑαυτοῦ.

μετά O. The same [manuscript] then has ἑαυτοῦ.

(printed under page 107)

Page

running head: NTIS I ROM. PONT. OPERA DUBIA. 220
marginal letters: A τε καὶ εὐωνύμῳ; B διὰ τῆς μετανοίας,; C τῶν σῶν κλαπῆναι,; D τῇ 3 Τύρῳ,
old-edition numerals: 176 before ψαύειν; 177 before ἅπαν-
other: Variae lectiones at foot not set

PG 2:221

VI. Τοῦ δὲ Πέτρου εἰσιόντος εἰς τὴν Σιδῶνα, πολλοὺς ἐν κλίναις φέροντες πρὸ αὐτοῦ ἐτίθεσαν. Ὁ δὲ πρὸς αὐτοὺς ἔφη· Μὴ τοίνυν νομίσητε ἐμέ τι δύνασθαι πρὸς ὑμετέραν ἴασιν, ἄνδρα θνητὸν καὶ αὐτὸν πολλοῖς πάθεσιν ὑποπεσεῖν δυνάμενον· ὑφηγεῖσθαι δὲ ὑμῖν τὸν τρόπον δι' οὗ σωθῆναι δυνήσεσθε οὐ φθονῶ, καὶ αὐτὸς παρὰ τοῦ τῆς ἀληθείας Προφήτου μαθὼν τοὺς προωρισμένους τοῦ Θεοῦ πρὸ καταβολῆς κόσμου ὁρισμοὺς, λέγω δὲ ἐπὶ ποίαις κακαῖς πράξεσι τοὺς ἀνθρώπους ἔταξεν ὑπὸ τοῦ τῆς κακίας ἡγεμόνος κακοῦσθαι, ὁμοίως δὲ ἐπὶ ποίαις ἀγαθαῖς πράξεσιν ὥρισε πρότερον πιστεύσαντας αὐτῷ ἰωμένῳ τὰ σώματα σώζεσθαι, ἔπειτα καὶ τὰς ψυχὰς ἐπανορθοῦσθαι πρὸς τὸ ἀνώλεθρον.

VI. And as Peter was entering Sidon, they brought many on couches and laid them before him. And he said to them: Do not, then, suppose that I am able to do anything towards your healing, being a mortal man and myself also able to fall under many sufferings; but to point out to you the way whereby you will be able to be saved I do not grudge, having myself also learned from the Prophet of truth the statutes of God foreordained before the foundation of the world, I mean for what sort of evil deeds He ordained that men should be afflicted by the leader of wickedness, and similarly for what sort of good deeds He ordained that those who first believed in Him as healing their bodies should be saved, and then should also have their souls restored to incorruption.

VII. Ταύτας τοίνυν τάς τε ἀγαθὰς καὶ κακὰς πράξεις εἰδὼς προμηνύω ὑμῖν ὡς ὁδοὺς δύο, ὑποδεικνύων διὰ ποίας μὲν βαδίζοντες ἀπόλλυνται, ποίαν δὲ ὁδεύοντες ἀποσώζονται, Θεῷ ὁδηγούμενοι. Ἡ μὲν οὖν τῶν ἀπολλυμένων ὁδὸς πλατεῖα μὲν καὶ ὁμαλωτάτη, ἀπολλύουσα δὲ ἄνευ τοῦ πόνου, ἡ δὲ τῶν σωζομένων στενὴ μὲν καὶ τραχεῖα, σώζουσα δὲ πρὸς τῷ τέλει τοὺς διαπορευθέντας ἐπιπόνως. Τούτων δὲ τῶν δύο ὁδῶν προκαθέζεται ἀπιστία καὶ πίστις· καὶ ὁδεύουσι διὰ μὲν ἀπιστίας οἱ τὰς ἡδονὰς προκρίναντες, δι' ἃς [ποιοῦντες ὃ οὐκ ἀρεστὸν τῷ Θεῷ καὶ ἀμελήσαντες εἰς τὸ σῶσαι ψυχὴν τῷ λόγῳ, ἐλάθοντο ἡμέρας κρίσεως,] οὐδὲ ζητεῖν τὸ συμφέρον οὐ διεφύλαξαν. Ἀγνοοῦσι μέντοι ὡς οὐκ ἀνθρωπίνοις ὅμοια τὰ Θεοῦ βουλήματα· πρῶτον μὲν γὰρ οἶδε τὰ πάντων διανοήματα, καὶ οὐκ ἐν τῷ ἐγχειρῆσαι μόνον, ἀλλὰ καὶ ἐν τῷ ἐννοῆσαι ἕκαστος εὐθύνεται. Πολλῷ δὲ ἧττον ἀσεβοῦσιν οἱ ἐγχειροῦντες καλὰ νοεῖν καὶ ἀποτυγχάνοντες, τῶν μηδὲ ὅλως ἐγχειρούντων τοῖς καλοῖς. Ὅτι αὐτῷ τῷ Θεῷ ἔδοξεν, τὸν ἐν γνώσει τῶν καλῶν παραπίπτοντα, κατὰ λόγον τῶν ἀνθρωπίνων παραπτωμάτων, μετρίως κολασθέντα σωθῆναι. Οἱ δὲ τὴν ἀρχὴν καὶ τοῦ γνῶναι τὸ κρεῖττον ἐξημεληκότες, κἂν μυρία ἕτερα πράξωσι καλὰ, ἐν ᾗ δὲ αὐτὸς ὥρισε θρησκείᾳ μὴ γένωνται, ἀμελείας ἔγκλημα λαβόντες τῇ μεγίστῃ ἀποσβεσθήσονται κολάσει παντελῶς.

VII. Knowing therefore both these good and evil deeds, I declare them beforehand to you as two ways, showing through which way those who walk perish, and along which way those who travel are saved, being guided by God. Now the way of those who perish is broad and very smooth, but destroys without toil, whereas the way of those who are saved is narrow and rough, but saves at the end those who have passed through it with toil. And over these two ways preside unbelief and faith; and through unbelief travel those who have preferred pleasures, on account of which [doing what is not pleasing to God and having neglected to save their soul by the word, they forgot the day of judgement, and] did not even take care to seek what is profitable. Yet they are ignorant that the counsels of God are not like human counsels; for first, He knows the thoughts of all, and not in the attempting only, but also in the conceiving, each one is called to account. And far less impious are those who attempt to think good things and fail, than those who do not attempt good things at all. Because it seemed good to God Himself that he who slips in the knowledge of good things, in proportion to human slips, after being moderately chastised should be saved. Whereas those who from the beginning have neglected even to know what is better, even though they do ten thousand other good things, yet if they are not in the religion which He Himself ordained, incurring the charge of negligence, shall be utterly quenched in the greatest punishment.

VIII. Ἡ δὲ ὑπ' αὐτοῦ ὁρισθεῖσα θρησκεία ἐστὶν αὕτη· Τὸ μόνον αὐτὸν σέβειν, καὶ τῷ τῆς ἀληθείας μόνῳ πιστεύειν προφήτῃ, καὶ εἰς ἄφεσιν ἁμαρτιῶν βαπτισθῆναι, καὶ οὕτως διὰ τῆς ἁγνοτάτης βαφῆς ἀναγεννηθῆναι Θεῷ διὰ τοῦ σώζοντος ὕδατος· τραπέζης δαιμόνων μὴ μεταλαμβάνειν, λέγω δὲ εἰδωλοθύτων, νεκρῶν, πνικτῶν, θηριαλώτων, αἵματος· μὴ ἀκαθάρτως βιοῦν, ἀπὸ κοίτης γυναικὸς λούεσθαι, αὐτὰς μέντοι καὶ ἄφεδρον φυλάσσειν, πάντας δὲ σωφρονεῖν, εὐποιεῖν, μὴ ἀδικεῖν· παρὰ τοῦ πάντα δυναμένου Θεοῦ ζωὴν αἰώνιον προσδοκᾷν· εὐχαῖς καὶ δεήσεσι συνεχέσιν αἰτουμένους αὐτὴν λαβεῖν. Τοιαῦτα

VIII. Now the religion ordained by Him is this: To worship Him alone, and to believe in the Prophet of truth alone, and to be baptized for the remission of sins, and thus through most pure immersion to be born again to God through the saving water; not to partake of the table of demons, I mean things offered to idols, dead carcasses, things strangled, things caught by wild beasts, blood; not to live impurely, to wash after intercourse with a wife, and that women also observe their period of separation, and that all be temperate, do good, do no wrong; to look for eternal life from the all-powerful God, asking by continual prayers and supplications to receive it. Such things

Editors' notes and page, col. 221

Footnotes

SCRIPTURE NOTES (printed under page 108)

(4) ‹anchor: not visible› · call in col 221

τε C.

(printed under page 108)

(5) ‹anchor: not visible› · call in col 221

Vbb. ὑμῖν ὡς bis leguntur in O.

The words ὑμῖν ὡς are read twice in O.

(printed under page 108)

(6) ‹anchor: not visible› · call in col 221

ποίᾳ C.

(printed under page 108)

(7) ‹anchor: ἡμέρας κρίσεως› · call in col 221

Lacunam in cod. Ottob. post δι' ἃς obviam verbis explere tentavi, quæ præcedunt uncis inclusa.

The gap met with in the Ottobonian manuscript after δι' ἃς I have tried to fill with the words that precede, enclosed in brackets.

(printed under page 108)

(8) ‹anchor: Πολλῷ› · call in col 221

πολλῷ O. ut conj. C, in cuj. textu πολλῶν.

πολλῷ O, as C conjectures, in whose text is πολλῶν.

(printed under page 108)

(9) ‹anchor: τῶν καλῶν παραπίπτοντα› · call in col 221

τῶν ἐν γν. τ. κ. παραπιπτόντων C. Aut post ἔδοξεν addendum ἐπί vel περί, aut scribendum τούς — παραπίπτοντας censuit D.

τῶν ἐν γν[ώσει] τ[ῶν] κ[αλῶν] παραπιπτόντων C. D judged that either ἐπί or περί should be added after ἔδοξεν, or τούς — παραπίπτοντας written.

(printed under page 108)

(10) ‹anchor: μετρίως κολασθέντα› · call in col 221

κολασθέντας C.

(printed under page 108)

(11) ‹anchor: κολάσει παντελῶς› · call in col 221

παντελῶς O, quod et S proposuit legendum, παντελεῖ C.

παντελῶς O, which S also proposed reading; παντελεῖ C.

(printed under page 108)

Footnotes

(a) ‹anchor: not visible› · call in col 222

Matth. VII, 13.

Matt. 7:13.

VARIÆ LECTIONES (calls in the Greek column only) (printed under page 108)

Footnotes

VARIÆ LECTIONES (calls in the Greek column only) (printed under page 109)

Page

running head: 223 S. CLEMENTIS I ROM. PONT.
marginal letters: A καὶ ἐν; B ἵνα ὑμᾶ; C πόλεως; D κατ' αὐ
old-edition numerals: (none)
other: facing Latin version, not set; Variae lectiones at foot not set

PG 2:224

καὶ ἐν τῇ Σιδῶνι τοῦ Πέτρου παραινοῦντος, ἡμέραις ὀλίγαις πολλῶν κἀκεῖ μετανοησάντων καὶ πιστευσάντων, καὶ θεραπευθέντων ἐκκλησίαν συνέστησεν, καὶ τῶν συνεπομένων αὐτῷ πρεσβυτέρων τινὰ καταστήσας αὐτοῖς ἐπίσκοπον, ἐξῄει τῆς Σιδῶνος.

when Peter exhorted in Sidon also, after many there too within a few days had repented and believed and been healed, he established a church, and having appointed for them as bishop one of the presbyters who accompanied him, he departed from Sidon.

IX. Ὡς δὲ εὐθὺς ἐπέβη τῆς Βηρυτοῦ, σεισμὸς ἐγένετο· καὶ οἱ ὄχλοι προσιόντες τῷ Πέτρῳ· Βοήθει, ἔλεγον· πεφοβήμεθα γὰρ, ἔφασαν, μὴ ἄρα ἄρδην πάντες ἀπολώμεθα. Τότε ὁ Σίμων, τολμήσας ἅμα τῷ Ἀππίωνι καὶ Ἀνουβίωνι καὶ Ἀθηνοδώρῳ καὶ τοῖς λοιποῖς ἑταίροις αὐτοῦ, δημοσίᾳ τοῖς ὄχλοις κατὰ τοῦ Πέτρου ἐβόα· Φεύγετε, ἄνδρες, τὸν ἄνδρα τοῦτον· μάγος ἐστί· πιστεύσατε, καὶ τὸν σεισμὸν αὐτὸς ἐποίησεν ὑμῖν, καὶ τὰς νόσους ἐκίνησεν αὐτὸς, ἵνα ὑμᾶς καταπλήξηται, ὡς αὐτὸς ὢν Θεός. Καὶ πολλὰ τοιαῦτα ὡς ὑπὲρ δύναμιν ἀνθρωπίνην δυναμένου τοῦ Πέτρου κατεψεύδοντο οἱ περὶ τὸν Σίμωνα. Ἡσυχίαν δὲ αὐτῷ παρασχόντων τῶν ὄχλων ὁ Πέτρος βραχὺ ὑπομειδιάσας καταπληκτικῇ τῇ παῤῥησίᾳ· Ἄνδρες, εἶπεν, ἅπερ οὗτοι λέγουσιν, Θεοῦ θέλοντος, ποιεῖν δυνατὸς εἶναι ὁμολογῶ, πρὸς δὲ τούτοις ἕτοιμός εἰμι, ἐὰν μὴ πείθησθέ μοι περὶ ὧ λέγω, τὴν πᾶσαν ὑμῶν ἐκβαθρεῦσαι πόλιν.

IX. And as soon as he set foot in Berytus, an earthquake took place; and the crowds coming to Peter said: Help us; for we are afraid, said they, lest perchance we all perish utterly. Then Simon, venturing together with Appion and Anubion and Athenodorus and the rest of his companions, cried out publicly to the crowds against Peter: Flee, men, from this man; he is a magician; believe me, he himself both caused the earthquake for you, and he himself stirred up the diseases, that he may strike you with terror, as though he himself were God. And many such falsehoods did those about Simon utter against Peter as being able to do things beyond human power. And when the crowds had granted him silence, Peter, smiling a little, with awe-inspiring boldness of speech said: Men, the things which these men say, if God wills, I confess that I am able to do, and besides these things I am ready, if you are not persuaded by me concerning the things which I say, to uproot your whole city from its foundations.

X. Τῶν δὲ ὄχλων φοβηθέντων καὶ ποιήσειν ἐπαγγειλαμένων, ὅπερ ἂν ὑπ' αὐτοῦ κελεύωνται. Μηδεὶς ὑμῶν, ἔφη ὁ Πέτρος, μήτε ὁμιλείτω τούτοις τοῖς γόησιν, μήτε ἀναμιγνύσθω. Οἱ δὲ ὄχλοι ἅμα τῷ ἀκοῦσαι τοῦ κελεύσματος τοῦ συντόμου ξύλα λαβόντες ἐδίωκον αὐτοὺς, ἕως αὐτοὺς παντελῶς τῆς πόλεως ἐξήλασαν. Καὶ εἰσελθόντες οἱ νοσοῦντες αὐτῶν καὶ δαιμονῶντες πρὸς ποσὶ τοῦ Πέτρου ἑαυτοὺς ἐῤῥίπτουν. Ὁ δὲ ταῦτα βλέπων, καὶ τὴν κατάπληξιν αὐτῶν ἀναλῦσαι θέλων, πρὸς αὐτοὺς ἔφη·

X. And when the crowds were afraid and promised to do whatsoever they might be commanded by him, Let no one of you, said Peter, either associate with these sorcerers, or mix with them. And the crowds, as soon as they heard the brief command, taking clubs pursued them, until they drove them utterly out of the city. And coming in, those of them who were sick and possessed by demons cast themselves at the feet of Peter. And he, seeing these things, and wishing to dispel their consternation, said to them:

XI. Ἐγὼ σεισμοὺς καὶ πᾶν ὅ τι βούλομαι εἰ ἐδυνάμην ποιεῖν, Σίμωνα οὐ λέγω ὅτι μετὰ τῶν αὐτοῦ ἑταίρων ἐξωλόθρευον (οὐ γὰρ ἐπὶ φθορᾷ ἀνθρώπων ἀπέσταλμαι), ἀλλὰ φίλον ἐμαυτῷ αὐτὸν ἂν ἐποιησάμην, ἵνα μή μου τὸ ἀληθὲς διαβάλλων κήρυγμα πολλοῖς ἐμποδίζῃ πρὸς σωτηρίαν. Εἰ δέ μοι πιστεύετε, αὐτός ἐστι μάγος, αὐτὸς διάβολος, αὐτὸς κακίας ὑπηρέτης κατὰ τῶν ἀγνοούντων τὸ ἀληθές. Καὶ διὰ τοῦτο ἁμαρτάνουσι νόσους ἐνεργεῖν δύναται, συνεργοὺς ἔχων τοὺς ἁμαρτάνοντας τῆς κατ' αὐτῶν δυνάμεως. Ἐγὼ δὲ Θεοῦ τοῦ πάντα πεποιηκότος εἰμὶ δοῦλος, τοῦ δεξιοῦ αὐτοῦ Προφήτου μαθητής. Διὸ ἐκείνου ἀπόστολος ὢν ἀληθεύω· ἀγαθῷ γὰρ ὑπηρετῶν καὶ νόσους ἀπελαύνω· ἐπέμφθην γὰρ δεύτερος· ἐπεὶ προηγεῖται μὲν νόσος, ἕπεται δὲ ἴασις. Δι' ἐκείνου μὲν οὖν τοῦ κακοποιοῦ μάγου τῷ Θεῷ ἀποστήσαντες ἐνοσήσατε, δι' ἐμοῦ δὲ, ἐάν τε αὐτῷ πιστεύσητε, ἰαθήσεσθε· οὕτω

XI. If I were able to cause earthquakes and whatsoever I wish, I do not say that I would have destroyed Simon with his companions (for I have not been sent for the destruction of men), but I would have made him a friend to myself, in order that he might not, by slandering my true preaching, hinder many unto salvation. But if you believe me, he himself is a magician, he himself a slanderer, he himself a minister of wickedness against those who are ignorant of the truth. And on this account he is able to work diseases in those who sin, having those who sin as fellow-workers of his power against them. But I am a servant of God who made all things, a disciple of His right-hand Prophet. Wherefore, being His apostle, I speak the truth; for ministering to the good I also drive away diseases; for I was sent second; since disease goes before, and healing follows. Through that evil-doing magician, therefore, having revolted from God you fell sick, but through me, if you believe in Him, you shall be healed; for thus

Editors' notes and page, col. 224

Footnotes

(12) ‹anchor: not visible› · call in col 224

ἡμῖν O.

(printed under page 109)

(13) ‹anchor: not visible› · call in col 224

Ita O c. D, καταπλήξῃ τε C. Tum ἄλλα p. πολλά idem, qui deinceps conj. ὡς ὑπέρ, in textu ὥσπερ, in O ὡς πέρ.

So O, with D; καταπλήξῃ τε C. Then the same has ἄλλα after πολλά, and next conjectures ὡς ὑπέρ, in the text ὥσπερ; in O ὡς πέρ.

(printed under page 109)

(14) ‹anchor: not visible› · call in col 224

αὐτῷ O c. D, αὐτῶν C.

αὐτῷ O, with D; αὐτῶν C.

(printed under page 109)

(15) ‹anchor: μὴ πείθησθέ› · call in col 224

Ita O c. S, πείσθησθέ C.

So O, with S; πείσθησθέ C.

(printed under page 109)

(16) ‹anchor: ἐπαγγειλαμένων καὶ ποιήσειν› · call in col 224

Ci ἑτέρως ante ποιήσειν omisi c. O. Si retinere velis, legendum auct. S, aut μὴ ἑτέρως, aut, quod præstat, ἑτοίμως. Epit. c. 58, habet προθύμως. Ci versio ferri non potest.

Cotelier's ἑτέρως before ποιήσειν I have omitted, with O. If you wish to keep it, one should read, on S's authority, either μὴ ἑτέρως or, which is better, ἑτοίμως. The Epitome, ch. 58, has προθύμως. Cotelier's translation cannot be tolerated.

(printed under page 109)

(17) ‹anchor: τοῦ συντόμου› · call in col 224

συντόμως cod. Reg. 804.

συντόμως, Royal manuscript 804.

(printed under page 109)

(18) ‹anchor: ἐδυνάμην ποιεῖν› · call in col 224

ποιεῖν εἰ ἐδυνάμην C.

(printed under page 109)

(19) ‹anchor: τοῦ ἑταίρων› · call in col 224

Hanc Ci conjecturam confirmat O, ἑτέρων cod. Hom. Parisin.

O confirms this conjecture of Cotelier's; ἑτέρων the Paris manuscript of the Homilies.

(printed under page 109)

(20) ‹anchor: μοι πιστεύετε› · call in col 224

Ita O c. D, πιστεύεται C.

So O, with D; πιστεύεται C.

(printed under page 109)

(21) ‹anchor: τοῦτο ἁμαρτάνουσι› · call in col 224

ἁμαρτάνουσι D, O, ἁμαρτανούσας C.

ἁμαρτάνουσι D, O; ἁμαρτανούσας C.

(printed under page 109)

(22) ‹anchor: Ἐγὼ δὲ Θεοῦ› · call in col 224

ἐγὼ δὲ τοῦ Θεοῦ C.

(printed under page 109)

(23) ‹anchor: ἔπεται› · call in col 224

Ita D, ἔπειτα C, O.

So D; ἔπειτα C, O.

(printed under page 109)

(24) ‹anchor: ἀποστήσαντες ἐνοσήσατε› · call in col 224

In O prius scriptum erat ἐνοήσατε. Deinde idem om. τε.

In O ἐνοήσατε had first been written. Then the same omits τε.

(printed under page 109)

Page

running head: S I ROM. PONT. OPERA DUBIA. 224
marginal letters: A καὶ ἐν τῇ; B ἵνα ὑμᾶς καταπλήξηται; C πόλεως ἐξήλασαν.; D κατ' αὐτῶν δυνάμεως.
old-edition numerals: 180 before X.; 181 before κακο-
other: Variae lectiones at foot not set

PG 2:225

γὰρ τοῦ δυνατοῦ τὴν πεῖραν λαβόντες, ἐπὶ τὸ εὐποιεῖν τραπόμενοι, καὶ τὰς ψυχὰς ἀνασωθῆναι δυνηθείητε.

having made trial of what is possible, by turning to well-doing you may be able to have your souls saved as well.

XII. Ταῦτα αὐτοῦ λέγοντος, οἱ πάντες γονυπετεῖς πρὸ τῶν αὐτοῦ ἔκειντο ποδῶν. Ὁ δὲ εἰς οὐρανὸν ἄρας τὰς χεῖρας, καὶ τῷ Θεῷ προσευξάμενος ἰάσατο τοὺς πάντας ἐκ μόνης εὐχῆς. Οὐκ ὀλίγων δὲ ἡμερῶν παραμείνας τοῖς Βηρυτίοις, καὶ πολλοὺς τῇ μοναρχικῇ θρησκείᾳ συνεθίσας καὶ βαπτίσας, ἀπὸ τῶν ἑπομένων αὐτῷ πρεσβυτέρων ἕνα ἐπίσκοπον αὐτοῖς καταστήσας, εἰς τὴν Βίβλον ἐξῄει. Καὶ νενόμενος ἐκεῖ καὶ μαθὼν ὅτι Σίμων οὐδὲ μιᾶς ἡμέρας αὐτοῖς προσέμεινεν, ἀλλ' εὐθέως εἰς Τρίπολιν ὥρμησεν, ὀλίγων ἡμερῶν αὐτοῖς ἐπιμείνας, καὶ θεραπεύσας οὐκ ὀλίγους, καὶ ταῖς Βίβλοις αὐτοὺς ἐνασκήσας, κατ' ἴχνος τοῦ Σίμωνος εἰς τὴν Τρίπολιν ἐπορεύετο, μεταδιώκειν αὐτὸν μᾶλλον, οὐχ ὑποφεύγειν προῃρημένος.

XII. As he said these things, they all lay on their knees before his feet. And he, lifting up his hands to heaven and praying to God, healed them all by prayer alone. And having stayed not a few days with the Berytians, and having accustomed many to the worship of the one Sovereign and baptized them, having appointed for them as bishop one of the presbyters who followed him, he went out to Byblus. And having arrived there and learned that Simon had not stayed with them even one day but had set off at once for Tripolis, he remained with them a few days, and having healed not a few and trained them in the Scriptures, he went on Simon's track to Tripolis, having chosen rather to pursue him than to flee from him.

Editors' notes and page, col. 225

Footnotes

VARIÆ LECTIONES (calls in the Greek column only) (printed under page 110)

(25) ‹anchor: τὴν πεῖραν› · call in col 225

πείραν C.

(printed under page 110)

(26) ‹anchor: συνεθίσας› · call in col 225

Alius præferet συνετίσας, nec immerito C; συνεσθίσας O.

Another would prefer συνετίσας, and not without reason, C; συνεσθίσας O.

(printed under page 110)

(27) ‹anchor: τὴν Βίβλον› · call in col 225

Βύβλον Epit. c. 58.

Βύβλον, Epitome ch. 58.

(printed under page 110)

(28) ‹anchor: οὐδὲ μιᾶς› · call in col 225

οὐδεμιᾶς O.

(printed under page 110) Notes 29–36 on this page are called in Homily VIII (next unit, homilia_08) and are not set here.