PG 2 · cols. 276–301

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

Editors' preface

ὉΜΙΛΙΑ ΙΑʹ.

HOMILY XI.

I. Τῇ μὲν οὖν τετάρτῃ ἐν Τριπόλει ἡμέρᾳ ὁ Πέτρος ἐγερθεὶς καὶ ἐγρηγορότας ἡμᾶς εὑρὼν, προσαγορεύσας ἐξῄει εἰς τὸ ὑδροχοεῖον, ὅπως λουσάμενος εὔξηται. Ὁμοίως τε καὶ ἡμεῖς ἀκολούθως ἐποιήσαμεν. Συνευξαμένοις οὖν καὶ προκαθεσθεῖσι τὸν περὶ τοῦ δεῖν ἁγνεύειν ἐποιεῖτο λόγον. Καὶ ἐπειδὴ λοιπὸν ἡμέρα ἐγεγόνει, τοῖς ὄχλοις εἰσελθεῖν ἐπέτρεψεν. Εἰσελθόντος δὲ τοῦ ὄχλου πολλοῦ, συνήθως προσαγορεύσας λέγειν ἤρξατο·

I. On the fourth day in Tripolis, therefore, Peter having risen and found us awake, having greeted us went out to the reservoir, so that having bathed he might pray. And likewise we also did accordingly. When therefore we had prayed together and sat down beforehand, he made his discourse concerning the need to be pure. And since day had now come, he permitted the crowds to enter. And when the large crowd had entered, having greeted them as usual he began to speak:

II. Ἐπειδὴ πολλῇ τῇ καθ' ὑμῶν ὑφ' ὑμῶν γενομένῃ ἀμελείᾳ ὁ νοῦς τὰς πολλὰς καὶ βλαβερὰς τῶν θρησκειῶν ὑπονοίας ἐξέφυσεν, καὶ γεγόνατε ὥσπερ γῆ ἀπορίᾳ γεωργοῦ χερσεύσασα, πολλοῦ πρὸς κάθαρσιν δεῖσθε χρόνου, ἵνα τὸν μεταδιδόμενον ὑμῖν λόγον ἀληθῆ ὥσπερ καλὸν σπόρον ὁ νοῦς λαβὼν μὴ κακαῖς φροντίσι συμπνίξας ἄκαρπον καταστήσῃ πρὸς τὰ σώζειν δυνάμενα ἔργα. Διὸ χρὴ τοὺς πεφροντικότας τῆς ἑαυτῶν σωτηρίας συνεχέστερον ἐπακούειν, ὅπως τὰ ἐκ μακρῶν χρόνων ἀτοπήματα πληθυνθέντα βραχεῖ τῷ περιλειπομένῳ χρόνῳ συνεχεῖ σπουδῇ πρὸς κάθαρσιν ἀναλογῆσαι δυνηθῇ. Ἐπειδὴ οὖν ἕκαστος ἄδηλον ἔχει τοῦ ἰδίου χρόνου τὸ τέλος, σπεύσατε τὰς πολλὰς τῶν καρδιῶν ὑμῶν ἐξελεῖν ἀκάνθας· μὴ κατ' ὀλίγον· οὐ γὰρ δυνήσεσθε καθαρθῆναι, ἐπὶ πολὺ γὰρ ἐχερσεύσατε.

II. Since through the great negligence that has arisen against you by yourselves the mind has sprouted the many and harmful suspicions of worships, and you have become just like land gone fallow for lack of a husbandman, you need much time for cleansing, so that the mind having received the true word imparted to you just like good seed may not by choking it with evil cares render it unfruitful towards the works that are able to save. Wherefore those who have taken care for their own salvation must listen more continually, so that the absurdities multiplied from long times may in the short time remaining through continual zeal be able to correspond for cleansing. Since therefore each one has the end of his own time uncertain, hasten to pluck out the many thorns of your hearts; not little by little; for you will not be able to be cleansed, for you have lain fallow for a long time.

III. Οὐχ ἄλλως δὲ τὸ πολὺ τῆς σπουδῆς πρὸς κάθαρσιν ὑμῶν ἀναδέξασθαι ὑπομενεῖτε, ἐὰν μή γε αὐτοῖς ὀργισθέντες ἐπιπλήξητε περὶ ὧν ὡς ἀχρεῖοι δοῦλοι ἐνηδρεύθητε συνθέμενοι ταῖς κακαῖς ὑμῶν ἐπιθυμίαις, ἵνα τὴν δικαίαν ὑμῶν ὀργὴν τῷ νῷ

III. And not otherwise will you endure to take up the great part of zeal for your cleansing, unless indeed having grown angry with yourselves you rebuke yourselves concerning the things wherein as unprofitable servants you were ambushed by consenting to your evil desires, so that your righteous anger in your mind

Editors' notes and page, col. 276

Footnotes

Note: on this page the Latin is the left column (col 275 by the page's sequence; page 136 is cols 277–278) and the Greek the right (col 276). The page foot carries VARIAE LECTIONES (numbered variant readings) whose calls are printed in the Greek only; they are filed here under the Latin col 275. Notes 40–43 have no call in the Homily XI text shown on this foot. (printed under page 135)

Page

running head: I ROM. PONT. OPERA DUBIA. 276
marginal letters: A δεσπόται [γενέσθαι; B φρανθῆναι κατὰ; C ἐπειδὴ λοιπὸν; D Ἐπειδὴ οὖν
old-edition numerals: 229 after ἐγκατειλημμένους; 230 after ἐποιεῖτο
other: unclosed bracket before γενέσθαι
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at the title ὉΜΙΛΙΑ ΙΑʹ. (column width, Greek column only), set above I. (Q1, confirmed on the page)

PG 2:277

ὡς πῦρ χερσευσάσῃ ἀρούρῃ ἐπαφεῖναι δυνηθῆτε. Εἰ μὲν οὖν οὐκ ἔχετε δίκαιον πῦρ, τὴν κατὰ τῶν κακῶν ἐπιθυμιῶν ὀργὴν λέγω, μάθετε ἀπὸ ποίων καλῶν ἐνηδρεύθητε, καὶ πρὸς ποίαν κόλασιν κατηρτίσθητε, καὶ ὑπὸ τίνος ἠπατήθητε, καὶ οὕτως ὑμῶν ὁ νοῦς νήψας, καὶ ὥσπερ πῦρ ὑπὸ τῆς τοῦ πέμψαντος ἡμᾶς διδασκαλίας ἐξαφθεὶς εἰς ὀργὴν, τὰ κακὰ τῆς ἐπιθυμίας ἀναλῶσαι δυνηθῇ. Πιστεύσατέ μοι, ὅτι θελήσαντες πάντα κατορθῶσαι δυνήσεσθε.

you may be able to send forth like fire upon a field that has lain fallow. If therefore you do not have a righteous fire, I mean anger against evil desires, learn from what sort of good things you were ambushed, and for what sort of punishment you were prepared, and by whom you were deceived, and thus your mind having become sober, and like fire kindled into anger by the teaching of Him Who sent us, may be able to consume the evils of desire. Believe me, that if you are willing you will be able to set all things right.

IV. Θεοῦ τοῦ ἀοράτου ἐστὲ εἰκών. Ὅθεν οἱ εὐσεβεῖν βουλόμενοι μὴ τὰ εἴδωλα λεγέτωσαν Θεοῦ εἰκόνα εἶναι, καὶ διὰ τοῦτο δεῖν αὐτὰ σέβειν. Εἰκὼν γὰρ Θεοῦ ὁ ἄνθρωπος. Ὁ εἰς Θεὸν εὐσεβεῖν θέλων ἄνθρωπον εὐεργετεῖ, ὅτι εἰκόνα Θεοῦ τὸ ἀνθρώπου βαστάζει σῶμα. Τὴν δὲ ὁμοιότητα οὐκέτι πάντες, ἀλλ', ἀγαθῆς ψυχῆς ὁ καθαρὸς νοῦς. Πλὴν ὡς ἡμεῖς οἴδαμεν τὸν ἄνθρωπον κατ' εἰκόνα καὶ καθ' ὁμοίωσιν γεγονότα τοῦ Θεοῦ, εἰς τοῦτον ὑμᾶς εὐσεβεῖν λέγομεν, ἵνα εἰς Θεὸν, οὗπέρ ἐστιν εἰκὼν, ἡ χάρις λογισθῇ. Τιμὴν οὖν τῇ τοῦ Θεοῦ εἰκόνι, ὅπερ ἐστὶν ἄνθρωπος, προσφέρειν δεῖ οὕτως, πεινῶντι τροφὴν, διψῶντι ποτὸν, γυμνητεύοντι ἔνδυμα, νοσοῦντι πρόνοιαν, ξένῳ στέγην, καὶ τῷ ἐν εἱρκτῇ ὄντι ἐπιφαινόμενον βοηθεῖν ὡς δυνατόν ἐστιν. Καὶ ἵνα μὴ τὸ κατ' εἶδος λέγω, πάντα ὅσα ἑαυτῷ τις θέλει καλὰ, ὡσαύτως ἄλλῳ χρῄζοντι παρεχέτω, καὶ τότε αὐτῷ εἰς τὴν τοῦ Θεοῦ εἰκόνα εὐσεβήσαντι δύναται ἀγαθὸς λογισθῆναι μισθός· ᾧ λόγῳ εἰ καὶ ταῦτα ποιεῖν μὴ ἀναδέξηται, ὡς ἀμελήσας τῆς εἰκόνος κολασθήσεται.

IV. You are the image of the invisible God. Whence let not those who wish to be godly say that idols are the image of God, and that on account of this one must revere them. For man is the image of God. He who wishes to be godly towards God does good to man, because the body of man bears the image of God. Yet not all bear the likeness, but the pure mind of a good soul. However, as we know that man has come into being according to the image and according to the likeness of God, we tell you to be godly towards him, so that the favour may be reckoned as towards God, Whose image he is. One must therefore offer honour to the image of God, which is man, in this way: to the hungry food, to the thirsty drink, to the naked clothing, to the sick care, to the stranger shelter, and by appearing to him who is in prison to help him as far as is possible. And that I may not speak item by item, all the good things that anyone wishes for himself, in like manner let him furnish to another who is in need, and then to him who has been godly towards the image of God a good reward is able to be reckoned; by which reckoning if he should not undertake to do these things also, as having neglected the image he shall be punished.

V. Οἷον οὖν ἔστι λέγειν ποτὲ, ὅτι εὐσεβείας τῆς εἰς Θεὸν χάριν πᾶσαν μορφὴν σεβόμενοι, τὸν ἄνθρωπον τὴν ὄντως εἰκόνα Θεοῦ ὄντα ἐν πᾶσιν ἐνυβρίζετε, φονεύοντες, μοιχεύοντες, κλέπτοντες καὶ κατὰ πολλὰ ἄλλα ἀτιμάζοντες; Ἐχρῆν δὲ μηδ' ἓν κακὸν πράττειν, δι' ὃ ἄνθρωπος λυπεῖται· νῦν δὲ πάντα πράττετε, δι' ἃ ἄνθρωπος ἀθυμεῖ, ἀδικία γὰρ καὶ ἀθυμία γίνεται. Διὰ τοῦτο φονεύετε καὶ ἀφαιρεῖσθε τὰ αὐτοῦ, καὶ ὅσα ἄλλα ἴστε, ἅπερ παθεῖν οὐ θέλετε. Ὑμεῖς δὲ ἑρπετῷ τινι κακούργῳ πρὸς κακίαν ἀπατηθέντες ὑπονοίᾳ πολυθέου γνώσεως, εἰς μὲν τὴν ὄντως εἰκόνα, ὅπερ ἐστὶν ἄνθρωπος, ἀσεβεῖτε, εἰς δὲ τὰ ἀναίσθητα εὐσεβεῖν δοκεῖτε.

V. What sort of thing therefore is it ever to say, that while revering every form for the sake of godliness towards God, you insult man in all things, who is really the image of God, murdering, committing adultery, stealing, and in many other ways dishonouring him? Whereas you ought to do not even one evil thing on account of which man is grieved; but now you do all things on account of which man is disheartened, for injustice also becomes disheartening. On account of this you murder and take away his goods, and as many other things as you know, which you do not wish to suffer. And you, having been deceived towards malice by some malicious reptile through a suspicion of polytheistic knowledge, act ungodly towards the real image, which is man, while towards senseless things you think that you act godly.

VI. Τινὲς δὲ λέγουσιν, εἰ μὴ ἤθελεν αὐτὰ εἶναι, οὐκ ἂν ἦν, ἀλλ' ἀνῃρεῖτο ἂν. Φημὶ κἀγὼ, τοῦτο πάντως ἔσται, ὅταν πάντες τὴν αὑτῶν πρὸς αὐτὸν δείξωσι προαίρεσιν, καὶ οὕτως ἀλλαγὴ τοῦ νῦν γενήσεται κόσμου. Πλὴν εἰ καὶ οὕτως ἠθέλετε αὐτὸν ποιῆσαι, ἵνα μηδὲν τῶν προσκυνουμένων ὑπῆρ-

VI. And some say, if He did not wish them to be, they would not be, but would have been destroyed. I also say, this shall altogether be, when all show their own choice towards Him, and thus a change of the present world shall take place. Yet even if you wished Him to do thus, so that nothing of the things worshipped should ex-

Editors' notes and page, col. 277

Footnotes

Note: the page foot carries VARIAE LECTIONES. The calls are printed in the Greek (col 277) only, and the notes are filed here under the Latin col 278. The calls for 54–59 stand above the part of the page shown. (printed under page 136)

Footnotes

(54) ‹anchor: not visible› · call in col 278

Haud male D corrigit ὑπὸ ποίων κακῶν ut infra hom. XI, 11.

D reasonably corrects to ὑπὸ ποίων κακῶν, as below, Hom. XI, 11.

(printed under page 136)

(55) ‹anchor: not visible› · call in col 278

Ita conj. C, qui exh. κατά in textu, ut O.

So C conjectures; he gives κατά in the text, as O does.

(printed under page 136)

(56) ‹anchor: not visible› · call in col 278

εἰκόνας leg. censet S.

S thinks εἰκόνας should be read.

(printed under page 136)

(57) ‹anchor: not visible› · call in col 278

ἀλλά O.

O reads ἀλλά.

(printed under page 136)

(58) ‹anchor: not visible› · call in col 278

ἀσεβεῖν ὑμᾶς p. ὑμᾶς εὐσεβεῖν O.

O reads ἀσεβεῖν ὑμᾶς in place of ὑμᾶς εὐσεβεῖν.

(printed under page 136)

(59) ‹anchor: not visible› · call in col 278

γυμνιτεύοντι O.

O reads γυμνιτεύοντι.

(printed under page 136)

(60) ‹anchor: ἐπιφαινόμενον› · call in col 278

Ita O c. S. (cfr. hom. XII, 32), ἐπιφαινόμενοι C.

So O, with S (compare Hom. XII, 32); C reads ἐπιφαινόμενοι.

(printed under page 136)

(61) ‹anchor: μὴ ἀναδέξηται› · call in col 278

ἀναδέξητε O.

O reads ἀναδέξητε.

(printed under page 136)

(62) ‹anchor: πᾶσαν μορφὴν› · call in col 278

Addendum ἐστε post μορφήν. S. Tum τοῦ p. τήν O. Forsan scribendum est τὴν τοῦ ὄντως Θεοῦ εἰκόνα ὄντα.

ἐστε should be added after μορφήν (S). Then O reads τοῦ in place of τήν. Perhaps one should write τὴν τοῦ ὄντως Θεοῦ εἰκόνα ὄντα.

(printed under page 136)

(63) ‹anchor: ἐνυβρίζετε› · call in col 278

ἐνυβρίζοντες C.

C reads ἐνυβρίζοντες.

(printed under page 136)

(64) ‹anchor: μηδ' ἓν› · call in col 278

μηδέν p. μηδ' ἕν O.

O reads μηδέν in place of μηδ' ἕν.

(printed under page 136)

(65) ‹anchor: ἄνθρωπος λυπεῖται› · call in col 278

λυπεῖτε O.

O reads λυπεῖτε.

(printed under page 136)

(66) ‹anchor: δι' ἃ› · call in col 278

ἃ S, O, ὃ C. Tum καὶ ἄν p. καί idem. Dein. τοῦ p. τοῦτο O.

S and O read ἃ, C ὃ. Then the same reads καὶ ἄν in place of καί. Next, O reads τοῦ in place of τοῦτο.

(printed under page 136)

(67) ‹anchor: φονεύετε› · call in col 278

Ita S, φονεύεσθε C, O. Tum ἀφαιρεῖσθαι O. Deinde ἐστίν p. ἴστε conj. D.

So S; C and O read φονεύεσθε. Then O reads ἀφαιρεῖσθαι. Next, D conjectures ἐστίν in place of ἴστε.

(printed under page 136)

(68) ‹anchor: ἀνῃρεῖτο› · call in col 278

ἀνῄρητο O. Postea ascripsi πάντες c. eodem.

O reads ἀνῄρητο. Afterwards I have added πάντες with the same.

(printed under page 136)

(69) ‹anchor: ἠθέλετε› · call in col 278

οὕτως, εἰ θέλετε C. Ac D scribendum putabat πλὴν εἰ καὶ οὑτωσὶ θέλετε αὐτὸν ποιῆσαι· Verumtamen si sic vultis eum facere S. Mea quidem sententia delendum εἰ post πλήν.

C reads οὕτως, εἰ θέλετε. And D thought one should write πλὴν εἰ καὶ οὑτωσὶ θέλετε αὐτὸν ποιῆσαι; S renders: "But if you wish him to act thus." In my own judgement εἰ after πλήν should be deleted.

(printed under page 136)

Footnotes

Note: the page foot carries VARIAE LECTIONES (calls printed in the Greek, col 280, only) and then VARIORUM NOTAE. All are filed under the Latin col 279. The calls for 70–76 stand above the part of the page shown. (printed under page 137)

(70) ‹anchor: not visible› · call in col 279

μὴ δὲ ἡμᾶς O.

O reads μὴ δὲ ἡμᾶς.

(printed under page 137)

(71) ‹anchor: not visible› · call in col 279

βούλεται γενέσθαι C.

C reads βούλεται γενέσθαι.

(printed under page 137)

(72) ‹anchor: not visible› · call in col 279

Ita O et ex conject. C, in cuj. textu ἐνδομοιχῶν.

So O, and C by conjecture; his text has ἐνδομοιχῶν.

(printed under page 137)

(73) ‹anchor: not visible› · call in col 279

ἔστι O.

O reads ἔστι.

(printed under page 137)

(74) ‹anchor: not visible› · call in col 279

ἀναδέξητε O.

O reads ἀναδέξητε.

(printed under page 137)

(75) ‹anchor: not visible› · call in col 279

Ita O c. S, ἀλλὰ οὐχ C.

So O, with S; C reads ἀλλὰ οὐχ.

(printed under page 137)

(76) ‹anchor: not visible› · call in col 279

τὸ μέν C. Tum ὄντες p. ὄντως Cl. Falsus est S de C.

C reads τὸ μέν. Then Cl. reads ὄντες in place of ὄντως. S is wrong about C.

(printed under page 137)

(77) ‹anchor: [ἐχόμενοι πολλοὶ]› · call in col 279

Lacuna cod. Ottoboniani ita expleta, sententiarum nexus, ap. C. perturbatus, jam logices rationi respondet.

With the gap in the Ottobonian manuscript filled in this way, the connection of the sentences, which is disordered in C, now answers to the logic of the argument.

(printed under page 137)

(78) ‹anchor: τὴν ἀρχὴν› · call in col 279

ἀλλ' οὐ O, qui signum interrogandi habet post ἡμᾶς.

O reads ἀλλ' οὐ, and has a question mark after ἡμᾶς.

(printed under page 137)

(79) ‹anchor: ἐνθυμεῖσθαι› · call in col 279

ἐνθυμεῖσθε O.

O reads ἐνθυμεῖσθε.

(printed under page 137)

(80) ‹anchor: ἀνάγκῃ› · call in col 279

Ita S., ἀνάγκης C, O.

So S; C and O read ἀνάγκης.

(printed under page 137)

(81) ‹anchor: ὅ τι ἂν› · call in col 279

ἂν excidit ex utraque Clerici editione et ap. S.

ἂν has dropped out of both of Clericus's editions and from S.

(printed under page 137)

(82) ‹anchor: γε ὑμᾶς› · call in col 279

Ita Cl. ἡμᾶς O c. C. Iidem deinde πᾶσιν ἡμᾶς, Cl. πᾶσιν ὑμᾶς.

So Cl.; O, with C, reads ἡμᾶς. The same then read πᾶσιν ἡμᾶς, Cl. πᾶσιν ὑμᾶς.

VARIORUM NOTAE (printed under page 137)

(28) ‹anchor: πῶς δυνατόν› · call in col 279

Καὶ πῶς δυνατόν. Ista Clementis sic apud Maximum proferuntur: Οὐ δυνατόν τινα ἀγαθὸν εἶναι βεβαίως, εἰ μὴ κατὰ προαίρεσιν οἰκείαν. Ὁ γὰρ ὑφ' ἑτέρου ἀνάγκης ἀγαθὸς γενόμενος, οὐκ ἀγαθός. Ὅτι μὴ ἰδίᾳ προαιρέσει ἐστίν, ὅ ἐστιν. Τὸ γὰρ ἑκάστου ἐλεύθερον, ἀποτελεῖ τὸ ὄντως ἀγαθὸν, καὶ δεικνύει τὸ ὄντως κακόν. Ὅθεν διὰ τῶν ὑποθέσεων τούτων, ἐμηχανήσατο ὁ Θεὸς φανερῶσαι τὴν ἑκάστου διάθεσιν. Fieri non potest ut quisquam sit constanter bonus, nisi ex animi sui proposito proprio. Qui enim ab altero ex necessitate factus est bonus, bonus non est; quia non ex instituto sit, quod est. Libera enim cujusque voluntas, quod revera bonum est efficit, et revera malum ostendit; unde Deus per istas occasiones voluit cujusque affectionem patefacere. Quae, inter Clementis Romani alia, leguntur in Eclogis Jo. Damasceni mss. collegii Claromontani cap. De homine et libertate. Cot.

"And how is it possible." These words of Clement are quoted thus in Maximus: "No one can be steadfastly good except by his own free choice. For he who has become good under compulsion from another is not good, since what he is, he is not by his own choice. For each one's freedom brings about what is truly good and shows what is truly evil. Hence God contrived, through these occasions, to make plain the disposition of each." [Migne's Latin version of the Greek, rendered:] "It cannot be that anyone is constantly good except by the proper purpose of his own mind. For he who has been made good by another, of necessity, is not good, because what he is, he is not by his own resolve. For the free will of each brings about what is truly good and shows what is truly evil; hence God willed, through these occasions, to lay open the disposition of each." These words, among other things of Clement of Rome, are read in the manuscript Eclogae of John Damascene belonging to the Collège de Clermont, in the chapter On Man and Freedom. Cotelier.

(printed under page 137)

Page

running head: 279 S. CLEMENTIS I ROM.
marginal letters: A quae adorantur; B VII. Sed, inquit,; C bonus est, vere; D nullius indigeat,
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:280

χεν, εἴπατε ἡμῖν, τί τῶν ὄντων οὐκ ἐθρησκεύσατε, Οὐχ οἱ μὲν ὑμῶν τὸν ἥλιον, οἱ δὲ σελήνην, οἱ δὲ ὕδωρ, οἱ δὲ γῆν, οἱ δὲ τὰ ὄρη, οἱ δὲ φυτὰ, οἱ δὲ τὰ σπέρματα, οἱ δὲ καὶ ἄνθρωπον, ὡς ἐν Αἰγύπτῳ, προσκυνοῦσιν; Ἐχρῆν οὖν τὸν Θεὸν μηδὲν ἐᾶσαι, ἀλλὰ μηδὲ ὑμᾶς, ἵνα μηδὲν ἂν ἦν τὸ προσκυνούμενον, μήτε τὸ προσκυνοῦν. Ἀληθῶς τοῦτο γενέσθαι βούλεται ὁ ἐν ὑμῖν δεινὸς ἐνδομυχῶν ὄφις, ὃς οὐ φείδεται ὑμῶν. Ἀλλ' οὐχ οὕτως ἔσται. Οὐδὲν γὰρ ἁμαρτάνει τὸ προσκυνούμενον· βίαν γὰρ πάσχει ὑπὸ τοῦ προσκυνεῖν αὐτὸ θέλοντος. Εἰ γὰρ ὑπὸ πάντων ἀνθρώπων ἄδικος γίνεται κρίσις, ἀλλ' οὐχ ὑπὸ Θεοῦ. Οὐ γὰρ δίκαιόν ἐστι τὴν αὐτὴν τιμωρίαν ἀναδέξασθαι τὸν πάσχοντα καὶ τὸν διαθέμενον, ἐκτὸς εἰ μὴ αὐτὸς ἑκὼν ἀναδέξηται τὴν τοῦ μόνου τιμιωτάτου τιμήν.

ist, tell us, what of existing things did you not worship? Do not some of you worship the sun, others the moon, others water, others earth, others the mountains, others plants, others the seeds, and others even man, as in Egypt? God therefore ought to have left nothing, and not even you, so that there would be nothing that is worshipped, nor that which worships. Truly the terrible serpent lurking within you wishes this to happen, who does not spare you. But it shall not be thus. For that which is worshipped sins in nothing; for it suffers violence from him who wishes to worship it. For even if an unjust judgement comes to pass by all men, yet not by God. For it is not just that he who suffers and he who inflicts should receive the same punishment, unless he himself willingly receives the honour of the only most honourable One.

VII. Ἀλλὰ, φησὶν, ἐχρῆν αὐτοὺς τοὺς προσκυνοῦντας ἀναιρεῖσθαι ὑπὸ τοῦ ὄντως Θεοῦ, ἵνα ἄλλος τοῦτο μὴ ποιῇ. Ἀλλ' οὐκ εἶ σοφώτερος τοῦ Θεοῦ, ἵνα αὐτῷ ὡς φρονιμώτερος γνώμην δῷς. Οἶδεν ὃ ποιεῖ. Πᾶσι γὰρ ἐν ἀσεβείᾳ οὖσι μακροθυμεῖ, ὡς ἐλεήμων καὶ φιλάνθρωπος πατὴρ, εἰδὼς ὅτι καὶ ἐξ ἀσεβῶν εὐσεβεῖς γίνονται. Καὶ αὐτῶν τῶν σεβόντων τὰ αἰσχρὰ καὶ ἀναίσθητα πολλοὶ νήψαντες τὰ μὲν αὐτὰ σέβειν καὶ ἁμαρτάνειν ἐπαύσαντο, τῷ δὲ ὄντως Θεῷ πρὸς ταῖς εὐχαῖς [ἐχόμενοι πολλοὶ] καὶ Ἕλληνες ἐσώθησαν.

VII. But, says one, those very ones who worship ought to be destroyed by the real God, so that another may not do this. But you are not wiser than God, that as more prudent you should give counsel to Him. He knows what He is doing. For He is patient with all who are in ungodliness, as a merciful and man-loving Father, knowing that even out of the ungodly the godly come to be. And of those very ones who revere shameful and senseless things many having become sober ceased indeed to revere the same things and to sin, and [many cleaving] to the prayers to the real God, even Greeks, were saved.

VIII. Ἀλλὰ τὴν ἀρχὴν ἔδει ποιῆσαι ἡμᾶς μηδὲ ὅλως περὶ τοιούτων ἐνθυμεῖσθαι. Ταῦτα λέγοντες ἀγνοεῖτε τί ἐστι τὸ αὐτεξούσιον, καὶ πῶς δυνατόν ἐστιν ἀγαθοὺς τῷ ὄντι εἶναι. Ὅτι ὁ ἰδίᾳ προαιρέσει ὢν ἀγαθὸς ὄντως ἀγαθός ἐστιν, ὁ δὲ ὑφ' ἑτέρου ἀνάγκῃ ἀγαθὸς γενόμενος ὄντως οὐκ ἔστιν, ὅτι μὴ ἰδίᾳ προαιρέσει ἐστὶν ὅ ἐστιν. Ἐπεὶ οὖν τὸ ἑκάστου ἐλεύθερον ἀποτελεῖ τὸ ὄντως ἀγαθὸν, καὶ δεικνύει τὸ ὄντως κακὸν, ἐν ἑκάστῳ γενέσθαι ἐχθρὸν ἢ φίλον διὰ τῶν ὑποθέσεων ὁ Θεὸς ἐμηχανήσατο. Οὔ, φησὶν, ἀλλὰ πᾶν ὃ ἐνθυμούμεθα, αὐτὸς ἡμᾶς ποιεῖ νοεῖν. Παύσασθε. Τί πλεῖον βλασφημεῖτε οἱ τοῦτο λέγοντες; Εἰ γὰρ πᾶν ὅ τι ἂν ἐνθυμηθῶμεν, ἀπ' αὐτοῦ ἐνεργούμεθα, αὐτὸν αἴτιον λέγετε πορνειῶν, ἀσελγειῶν, πλεονεξιῶν καὶ πάσης βλασφημίας. Παύσασθε δυσφημοῦντες, οἱ εὐφημεῖν καὶ πᾶσαν τιμὴν αυτῷ ἀπονέμειν ὀφείλοντες. Καὶ μὴ λέγετε· Οὐκ ἐπιδικάζεται ὁ Θεὸς τιμῆς. Εἰ γὰρ αὐτὸς οὐδενὸς ἐπιδικάζεται, ἀλλ' οὖν γε ὑμᾶς ἐχρῆν εἰς τὸ δίκαιον ἀφορῶντας

VIII. But at the beginning He ought to have made us not even at all to think concerning such things. Saying these things you do not know what free will is, and how it is possible to be really good. Because he who is good by his own choice is really good, whereas he who has become good by necessity from another is not really so, because he is not by his own choice what he is. Since therefore the freedom of each one accomplishes that which is really good, and shows that which is really evil, God contrived through the occasions that it should be in each one to become an enemy or a friend. No, says one, but everything that we ponder, He Himself makes us think. Cease! Why do you blaspheme the more, you who say this? For if in everything whatsoever that we ponder we are actuated by Him, you call Him the cause of fornications, licentiousnesses, covetousnesses, and every blasphemy. Cease speaking ill, you who ought to speak well and to assign all honour to Him. And do not say: God does not lay claim to honour. For even if He Himself lays claim to nothing, yet at least you ought, looking away to what is just,

Editors' notes and page, col. 280

Page

running head: EMENTIS I ROM. PONT. OPERA DUBIA. 280
marginal letters: A χεν, εἴπατε; B VII. Ἀλλὰ, φησὶν,; C ρέσει ὢν; D ἀλλ' οὖν γε
old-edition numerals: 234 before VIII. Ἀλλὰ
other: begins with fragment χεν from ὑπῆρχεν

PG 2:281

τὸν ἐν πᾶσιν ὑμᾶς εὐεργετήσαντα εὐχαρίστῳ ἀμείψασθαι φωνῇ.

to requite with a thankful voice Him Who has benefited you in all things.

IX. Ἀλλὰ, φησὶν, κρεῖττον ποιοῦμεν, ἅμα αὐτῷ καὶ πᾶσιν εὐχαριστοῦντες. Ἀλλὰ ταῦτα λέγοντες οὐκ ἴστε τὴν καθ' ὑμῶν ἐπιβουλήν. Ὡς γὰρ, ὁπόταν ἕνα κάμνοντα πολλοὶ ἰατροὶ θεραπεύειν ἐπαγγέλλωνται μηδὲν δυνάμενοι, εἷς δέ τις ὄντως ἰᾶσθαι δυνάμενος τὴν αὐτοῦ ἀντίδοτον μὴ προσφέρει, λογισάμενος ὅτι, ἂν αὐτὸς θεραπεύσῃ, ἄλλοι ἐπιγράφονται, οὕτω καὶ ὁ Θεὸς, μετὰ πολλῶν ἀξιούμενος τῶν μηδὲν δυναμένων, οὐκ εὐεργετεῖ. Τί οὖν, φησὶν, ὁ Θεὸς ἐπὶ τούτῳ ἀγανακτεῖ, ἐάν γε αὐτοῦ θεραπεύοντος ἄλλος ἐπιγράφηται; Φημὶ, εἰ καὶ μὴ ἀγανακτεῖ, ἀλλ' οὖν γε οὐ θέλει τῆς ἀπάτης συνεργὸς γενέσθαι. Αὐτοῦ γὰρ εὐεργετήσαντος καὶ τὸ μηδὲν ποιῆσαν εἴδωλον ὡς δυνηθὲν πιστοῦται. Ἀλλὰ κἀγώ φημί σοι, ει μὴ φυσικῶς ἠδίκητο πρὸς ἀναίσθητα ἐπτοημένος, ἴσως ἂν καὶ τοῦτο ὑπομεμενήκει· διὸ νήψατε ὑπὲρ τῆς σωτηρίας τὰ εὔλογα νοεῖν. Ὁ Θεὸς γὰρ ἀνενδεὴς ὢν αὐτὸς οὐδενὸς δεῖται, οὔτε βλάπτεται. Ἡμῶν γάρ ἐστι τὸ ὠφελεῖσθαι ἢ βλάπτεσθαι. Ὅνπερ γὰρ τρόπον Καῖσαρ οὔτε βλασφημούμενος βλάπτεται, οὔτε εὐχαριστούμενος ὠφελεῖται, ἀλλὰ τοῦ εὐχαριστοῦντος μὲν γίνεται τὸ ἀκίνδυνον, τοῦ δὲ βλασφημοῦντος ὄλεθρος, οὕτως οἱ Θεὸν εὐφημοῦντες αὐτὸν μὲν οὐδὲν ὠφελοῦσιν, ἑαυτοὺς δὲ σώζουσιν· ὁμοίως καὶ οἱ βλασφημοῦντες αὐτὸν μὲν οὐκ ἀδικοῦσιν, αὐτοὶ δὲ ὀλοθρεύονται.

IX. But, says one, we do better in giving thanks at the same time both to Him and to all. But in saying these things you do not know the plot against you. For just as, whenever many physicians who are able to do nothing promise to heal one sick man, and some one man who is really able to heal does not apply his antidote, reckoning that, if he himself heals, others are credited, so also God, when entreated along with many who are able to do nothing, does not confer a benefit. Why then, says one, is God indignant at this, if at least when He Himself heals another is credited? I say, even if He is not indignant, yet at least He does not wish to become a fellow-worker in the deception. For when He Himself has conferred a benefit, even the idol that did nothing is accredited as having been able. But I also say to you, if he who is fluttered with excitement towards senseless things were not naturally wronged, perhaps He would have endured even this; wherefore become sober to understand what is reasonable on behalf of your salvation. For God, being in need of nothing, Himself needs nothing, nor is He harmed. For it belongs to us to be benefited or harmed. For in the very way that Caesar neither when blasphemed is harmed, nor when thanked is benefited, but to him who gives thanks comes safety from danger, and to him who blasphemes destruction, so those who speak well of God benefit Him in nothing, but save themselves; likewise also those who blaspheme do no wrong to Him, but are themselves destroyed.

X. Ἀλλὰ, φησὶν, οὐχ ὁμοίως ἐπ' ἀνθρώπου καὶ Θεοῦ. Σύμφημι κἀγὼ, ὅτι οὐχ ὁμοίως. Μείζων γὰρ ἡ κόλασις ὡς μεῖζον ἀσεβήσαντι, ἥττων δὲ τῷ εἰς τὸν ἥττονα ἁμαρτήσαντι. Ὡς οὖν πάντων μείζων ὁ Θεὸς, οὕτως μείζονα ὑφέξει κόλασιν ὁ εἰς αὐτὸν ἀσεβήσας, ὡς εἰς μείζονα ἁμαρτήσας, οὐκ αὐτοῦ αὐτόχειρος ἀμυνομένου, ἀλλὰ πάσης τῆς κτίσεως ἐπὶ τούτῳ ἀγανακτούσης καὶ φυσικῶς ἐπεξερχομένης. Οὐ γὰρ δώσει τῷ βλασφήμῳ οὐχ ἥλιος τὸ φῶς, οὐ γῆ τοὺς καρποὺς, οὐ πηγὴ τὸ ὕδωρ, οὐκ ἐν ᾅδῃ τῇ ψυχῇ ὁ ἐκεῖ καθεστὼς ἄρχων τὴν ἀνάπαυσιν, ὁπότε καὶ νῦν ἐπὶ τῆς τοῦ κόσμου προθεσμίας ὑφεστώσης παραγανακτεῖ πᾶσα ἡ κτίσις. Διὸ οὔτε τελείους

X. But, says one, it is not alike in the case of man and of God. I also agree that it is not alike. For greater is the punishment to him who has acted ungodly in a greater way, and less to him who has sinned against the lesser. As therefore God is greater than all, so he who has acted ungodly towards Him shall undergo a greater punishment, as having sinned against a greater One, not with Him avenging with His own hand, but with the whole creation being indignant at this and naturally taking vengeance. For to the blasphemer neither will the sun give its light, nor the earth its fruits, nor the spring its water, nor in Hades to his soul will the ruler established there give rest, seeing that even now while the appointed term of the world subsists the whole creation is indignant besides. Wherefore neither complete

Editors' notes and page, col. 281

Footnotes

Note: the page foot carries VARIAE LECTIONES (calls printed in the Greek, col 281, only) and then VARIORUM NOTAE. All are filed under the Latin col 282. The calls for 83–87 and (29)–(31) stand above the part of the page shown. (printed under page 138)

Footnotes

(83) ‹anchor: not visible› · call in col 282

Ita O c. S, ἐπαγγέλλονται C. Particulam δέ seq. utriusque hom. codd. auctoritas tuetur: quapropter non delenda ut censet S.

So O, with S; C reads ἐπαγγέλλονται. The particle δέ that follows is upheld by the authority of the manuscripts of both homilies; so it is not to be deleted, as S thinks.

(printed under page 138)

(84) ‹anchor: not visible› · call in col 282

ἐπιγραφῇ C.

C reads ἐπιγραφῇ.

(printed under page 138)

(85) ‹anchor: not visible› · call in col 282

λέγει Cl. et S contra codd. auctoritatem. Schwegleri conjectura θέλει vulgata lectio est ap. C.

Cl. and S read λέγει, against the authority of the manuscripts. Schwegler's conjecture θέλει is the received reading in C.

(printed under page 138)

(86) ‹anchor: not visible› · call in col 282

εἰ O et ex conject. C in cuj. textu ἦ.

O reads εἰ, and C by conjecture; his text has ἦ.

(printed under page 138)

(87) ‹anchor: not visible› · call in col 282

Καῖσαρ O.

O reads Καῖσαρ.

(printed under page 138)

(88) ‹anchor: ὡς μεῖζον› · call in col 282

τῷ εἰς μείζονα conj. D, τῷ μεῖζον scr. Schliemannus Clement. p. 250, 569.

D conjectures τῷ εἰς μείζονα; Schliemann, Clementinen, pp. 250 and 569, writes τῷ μεῖζον.

(printed under page 138)

(89) ‹anchor: νῦν ἐπὶ› · call in col 282

ἔτι conj. C.

C conjectures ἔτι.

(printed under page 138)

(90) ‹anchor: Διὸ οὔτε› · call in col 282

Cotelerio post διὸ οὔτε deesse videtur οὐρανός. Forte tamen scripsit noster διὸ οὔτε νέφη τοὺς ὑετοὺς παρέχει. Videsis Eustathium in Hexaem. p. 5. Ego sane, quid sibi velint τέλει ὑετοί, non capio. D.

Cotelier thinks οὐρανός is missing after διὸ οὔτε. Perhaps, however, our author wrote διὸ οὔτε νέφη τοὺς ὑετοὺς παρέχει; see Eustathius on the Hexaemeron, p. 5. For my part, I do not understand what τέλει ὑετοί is meant to say. D.

VARIORUM NOTAE (printed under page 138)

(29) ‹anchor: not visible› · call in col 282

Per me licet sensu activo sumere ἐπτοημένος ac vertere: Nisi naturaliter injuria afficeretur, qui ad sensu destituta attonitus stupet. C. Recte: nam alias non intelligitur, quid sibi velit φυσικῶς ἠδίκητο. C. fr. C. 10. S. Dressel.

For my part, one may take ἐπτοημένος in an active sense and translate: "unless he who stands dazed and astonished before senseless things were naturally wronged." C. Rightly: otherwise one cannot see what φυσικῶς ἠδίκητο means. Compare ch. 10. S. Dressel.

(printed under page 138)

(30) ‹anchor: not visible› · call in col 282

Ὑπομεμενήκει, δι' ὃν ἥψατε C. Lectio ex O. allata locum nimia corruptela prius laborantem ita dilucidat, ut conjecturis non amplius opus sit. Id.

C reads Ὑπομεμενήκει, δι' ὃν ἥψατε. The reading brought from O so clears up a passage that formerly suffered from heavy corruption that conjectures are no longer needed. The same [Dressel].

(printed under page 138)

(31) ‹anchor: not visible› · call in col 282

Ὅνπερ γὰρ τρόπον Καῖσαρ. Saepe dictae Eclogae cap. Περὶ βλασφημούντων καὶ μεγαλορρημονούντων καὶ πταιόντων εἰς τὸν Θεὸν ἐξ ἀνοίας. Τοῦ ἁγίου Κλήμεντος Ῥώμης. Ὃν τρόπον ὁ βασιλεὺς, οὔτε βλασφημούμενος βλάπτεται, οὔτε εὐχαριστούμενος ὑπὲρ τὸ ἀξίωμα μεγαλύνεται· ἀλλὰ τοῦ εὐχαριστοῦντος μὲν γίνεται τὸ ἀκίνδυνον, τοῦ δὲ βλασφημοῦντος ὁ ὄλεθρος· οὕτως οἱ Θεὸν μὲν εὐφημοῦντες, αὐτὸν μὲν οὐ μεγαλύνουσιν ὑπὲρ τὴν οἰκείαν δόξαν, ἑαυτοὺς δὲ σώζουσιν· οἱ δὲ βλασφημοῦντες, αὐτὸν μὲν οὐ βλάπτουσιν, ἑαυτοὺς δὲ ὀλοθρεύουσι. Καὶ μείζων ἡ κόλασις, ὅσῳ μείζων ἡ ἀσέβεια, ὡς καὶ πάντων κρείττων ὁ Θεός, ὑπὲρ οὗ πᾶσα ἡ κτίσις ἀγανακτεῖ. Cot.

"For just as Caesar." The often-cited Eclogae, in the chapter "On those who blaspheme, speak boastfully, and offend against God out of folly": "Of St Clement of Rome. Just as the king is neither harmed by being blasphemed nor made greater than his dignity by being thanked, but safety comes to the one who gives thanks and ruin to the one who blasphemes, so those who speak well of God do not make him greater than his own glory, but save themselves; and those who blaspheme do him no harm, but destroy themselves. And the punishment is the greater as the impiety is greater, since God, on whose behalf the whole creation is indignant, is greater than all." Cotelier.

(printed under page 138)

Footnotes

Note: the Latin col 283 has one scripture note of its own. Then come VARIAE LECTIONES (calls printed in the Greek, col 284, only) and VARIORUM NOTAE, all filed under the Latin col 283. The calls for 91–94 and (32) stand above the part of the page shown. (printed under page 139)

(a) ‹anchor: super justos et injustos› · call in col 283

Matth. V, 45.

Matthew 5:45.

(printed under page 139)

(91) ‹anchor: not visible› · call in col 283

ὁ inserui c. O.

I have inserted ὁ, with O.

(printed under page 139)

(92) ‹anchor: not visible› · call in col 283

ἕξιν conj. D. Ego malim κρᾶσιν, quod propius accedit ad lectionem vulgatam, et fidem accipit ex Rufini interpretatione hac: aeris temperies temeratur. S.

D conjectures ἕξιν. I would rather read κρᾶσιν, which comes closer to the received reading and finds support in this rendering of Rufinus: "the temperate state of the air is violated." S.

(printed under page 139)

(93) ‹anchor: not visible› · call in col 283

ἐπάσομεν O.

O reads ἐπάσομεν.

(printed under page 139)

(94) ‹anchor: not visible› · call in col 283

Ita D, τῇ... φιλίᾳ C, O.

So D; C and O read τῇ... φιλίᾳ.

(printed under page 139)

(95) ‹anchor: σωτηρίας γίνεται› · call in col 283

γίνεται om. O.

O omits γίνεται.

(printed under page 139)

(96) ‹anchor: Ἔχθρα› · call in col 283

Fort. scribendum ἐχθρά, vel addendum ἡ post Θεῷ S.

Perhaps one should write ἐχθρά, or add ἡ after Θεῷ. S.

(printed under page 139)

(97) ‹anchor: λέγων τις› · call in col 283

τις add. c. O.

τις is added, with O.

(printed under page 139)

(98) ‹anchor: καὶ τῇ› · call in col 283

τῇ reposui, postquam exciderat ap. Cl. et S. Subinde ἐῤῥιμένῃ O.

I have restored τῇ, which had dropped out in Cl. and S. Next, O reads ἐῤῥιμένῃ.

(printed under page 139)

(99) ‹anchor: ἀπαλλαγήσεται› · call in col 283

ἀπαλλάξει C.

C reads ἀπαλλάξει.

VARIORUM NOTAE (printed under page 139)

(32) ‹anchor: not visible› · call in col 283

Ἀθάνατος γὰρ ἡ ψυχή. Ut Clementis sententia citatur a Maximo, Locorum communium sermone 53, ut Clementis Romani, in Damasceno ms. cap. Περὶ ψυχῆς καὶ νοῦ, ad hunc modum: Ἀθάνατοι πᾶσαι αἱ ψυχαί, καὶ τῶν ἀσεβῶν, αἷς ἄμεινον ἦν μὴ ἀφθάρτους εἶναι. Κολαζόμεναι γὰρ ὑπὸ τοῦ ἀσβέστου πυρὸς ἀπεράντῳ τιμωρίᾳ, καὶ μὴ θνήσκουσαι, ἐπὶ κακῷ τῷ ἑαυτῶν τέλος λαβεῖν οὐκ ἔχουσιν. Immortales omnes animae sunt, etiam impiorum, quibus melius esset non esse corruptioni non obnoxias. Nam per ignem inexstinctum cruciatae perpetuo supplicio, nec morientes, suo ipsarum malo sui finem accipere non possunt. Recognitionum lib. v, cap. 28: Immortales namque sunt etiam impiorum animae, quas ipsi fortasse velint pariter cum corporibus finiri: sed non ita est; perferunt enim ignis aeterni sine fine supplicia, et ad perniciem sui naturam non habent moriendi. Cum Clementinis loquitur Justinus Martyr Apologia II, p. 64, et Dialogo cum Tryphone, p. 223, dicitque improbis lucrum, ἕρμαιον, fore, animas mori, et finem habere in statum sensus vacuum, εἰς ἀναισθησίαν. Ad sensum vero Recognitionum Minucius Felix, quem eo loco citavi. Ac ex philosophis Hierocles in carmina Pythagorica ad vers. 29: Οὐ βούλεται ὁ κακὸς ἀθάνατον εἶναι τὴν αὑτοῦ ψυχήν, ἵνα μὴ ὑπομένῃ τιμωρούμενος. Non enim vult qui malus est, esse sibi animum immortalem, ne scelerum ultionem patiatur. Cot.

"For the soul is immortal." This saying of Clement is quoted by Maximus, Loci communes, sermon 53, and, as Clement of Rome's, in the Damascene manuscript, in the chapter "On Soul and Mind", in this form: "All souls are immortal, even those of the ungodly, for whom it would be better not to be incorruptible. For, punished by the unquenchable fire with endless torment and not dying, they cannot reach an end of themselves to their own harm." [Migne's Latin version says the same, rendered:] "All souls are immortal, even those of the impious, for whom it would be better not to be exempt from corruption. For, tormented through unquenched fire with perpetual punishment, and not dying, they cannot receive an end of themselves, to their own evil." Recognitions, Book 5, ch. 28: "For the souls even of the impious are immortal, and they themselves would perhaps wish them to be ended together with their bodies; but it is not so, for they endure the punishments of eternal fire without end, and, to their own ruin, they have not a nature that can die." Justin Martyr speaks with the Clementines, Apology II, p. 64, and Dialogue with Trypho, p. 223, and says it would be a windfall (ἕρμαιον) for the wicked if souls died and came to an end in a state empty of sensation (εἰς ἀναισθησίαν). Minucius Felix, whom I cited at that place, speaks to the sense of the Recognitions. And among the philosophers, Hierocles on the Pythagorean verses, at verse 29: "The bad man does not want his soul to be immortal, so that he may not remain to be punished." [Migne's Latin version, rendered:] "For he who is bad does not wish to have an immortal soul, lest he suffer vengeance for his crimes." Cotelier.

(printed under page 139)

Page

running head: 283 S. CLEMENTIS I ROM. PONT.
marginal letters: A que nec coelum; B Docete igitur; C gerit. Hoc; D (32) Ἀθάνατος
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:284

ὑετοὺς παρέχει, οὔτε γῆ τοὺς καρποὺς, διὸ οἱ πλείονες λυμαίνονται. Ἀλλὰ καὶ αὐτὸς ὁ ἀὴρ θυμῷ ὑπεκκαιόμενος πρὸς λοιμώδη πρᾶξιν μεταβάλλεται. Πλὴν ὅσων ἀπολαύομεν ἀγαθῶν, τῷ αὐτοῦ ἐλέῳ εἰς τὴν ἡμετέραν φιλανθρωπίαν βιάζεται τὴν κτίσιν. Οὕτως ὑμῖν τοῖς ἀτιμάζουσι τὸν τῶν ὅλων δημιουργὸν ἡ πᾶσα κτίσις χαλεπαίνει.

rains does it furnish, nor the earth its fruits, wherefore the majority perish. But even the air itself, secretly kindled with wrath, is changed into a pestilential action. Yet as for all the good things we enjoy, by His mercy He compels the creation to kindness towards us. Thus with you who dishonour the Creator of all things the whole creation is angry.

XI. Κἂν γὰρ τῇ τοῦ σώματος λύσει τὴν κόλασιν ἐκφύγητε, πῶς τὴν ψυχὴν ὑμῶν ἄφθαρτον οὖσαν διὰ τῆς φθορᾶς φυγεῖν δυνήσεσθε; ἀθάνατος γὰρ ἡ ψυχὴ καὶ τῶν ἀσεβῶν, οἷς ἄμεινον ἦν μὴ ἄφθαρτον αὐτὴν ἔχειν. Κολαζομένη γὰρ ὑπὸ τοῦ ἀσβέστου πυρὸς ἀπεράντῳ τιμωρίᾳ, καὶ μὴ θνήσκουσα, ἐπὶ κακῷ τῷ αὐτῆς τέλος λαβεῖν οὐκ ἔχει. Ἀλλ' ἴσως ἐρεῖ τις ὑμῶν· Φοβεῖς ἡμᾶς, Πέτρε. Διδάξατε οὖν ἡμᾶς, πῶς σιγῶντες ἐροῦμεν τὰ ὄντα ὡς ἔστιν, ἄλλως γὰρ αὐτὰ ὑμῖν σημαίνειν οὐ δυνάμεθα. Ἐάν τε σιγήσωμεν, ἐνεδρεύεσθε ὑπὸ τῶν κακῶν διὰ τὴν ἄγνοιαν· ἐάν τε λαλήσωμεν, ὡς ἐπὶ ψευδεῖ ὑποθέσει φοβοῦντες ὑμᾶς ὑποπτευόμεθα. Πῶς οὖν ἐπάσωμεν τῷ εἰς τὴν ὑμετέραν κακῷ ἐνδομυχοῦντι καὶ πανούργως ὑποσπείροντι ὑμῖν τὰς Θεῷ ἐχθραινούσας ὑπονοίας προφάσει τῆς πρὸς Θεὸν φιλίας; Διαλλάγητε ἑαυτοῖς· ὑπὲρ γὰρ τῆς ὑμῶν σωτηρίας γίνεται ἡ μετὰ εὐποιίας πρὸς αὐτὸν καταφυγή. Ἔχθρα ἔστι Θεῷ ἐν ὑμῖν ἄλογος ἐπιθυμία, ὑπονοίᾳ γὰρ φρονήσεως τὴν ἄγνοιαν κρατύνει.

XI. For even if by the dissolution of the body you escape punishment, how will you be able to make your soul, which is incorruptible, escape through corruption? For the soul even of the ungodly is immortal, for whom it were better not to have it incorruptible. For being punished by the unquenchable fire with endless vengeance, and not dying, to its own hurt it is not able to receive an end. But perhaps one of you will say: You frighten us, Peter. Teach us, therefore, how while keeping silent we shall speak the things that are as they are, for otherwise we are not able to signify them to you. Both if we keep silent, you are ambushed by evils on account of ignorance; and if we speak, we are suspected of frightening you as upon a false supposition. How then shall we chant a charm over the evil one lurking for your ruin and craftily secretly sowing in you suspicions hostile to God under pretext of friendship towards God? Be reconciled to yourselves; for on behalf of your salvation takes place the flight for refuge to Him with well-doing. Irrational desire in you is enmity to God, for by a suspicion of prudence it strengthens ignorance.

XII. Ἄλλοι δὲ λέγουσιν· Οὐ πεφρόντικεν ἡμῶν ὁ Θεός. Καὶ τοῦτο ψεῦδός ἐστιν. Εἰ γὰρ ὄντως οὐκ ἐφρόντιζεν, οὐκ ἂν οὐδὲ τὸν ἥλιον αὐτοῦ ἀνέτελλεν ἐπὶ ἀγαθοὺς καὶ πονηροὺς, οὔτε τὸν ὑετὸν αὐτοῦ ἔφερεν ἐπὶ δικαίους καὶ ἀδίκους. Ἕτεροι δὲ λέγουσιν· Εὐσεβέστεροί ἐσμεν, καὶ αὐτὸν καὶ τὰ ἀγάλματα σέβοντες. Οὐκ οἶμαι, εἰ τοῦτο λέγων τις ἐρεῖ βασιλεῖ· Τὴν ἴσην σοι ἀπονέμω τιμὴν, οἵαν καὶ τοῖς νεκροῖς καὶ τῇ ἐρριμμένῃ κοπρίᾳ· οὐκ οἴομαι εἰ καλῶς ἀπαλλαγήσεται. Ἀλλ' ἐρεῖ τις· Κοπρίαν λέγεις τὰ σεβάσματα ἡμῶν; Ναί φημι, ἄχρηστα γὰρ ὑμῖν αὐτὰ ἐποιήσατε, εἰς τὸ σέβειν καταριθμήσαντες, τῆς οὐσίας

XII. And others say: God has taken no care for us. And this is a falsehood. For if He really did not take care, He would not even cause His sun to rise upon good and evil, nor bring His rain upon just and unjust. And others say: We are more godly, revering both Him and the statues. I do not think, if someone saying this shall say to a king: I assign equal honour to you, such as also to the dead and to the dung cast out; I do not think he will come off well. But someone will say: Do you call our objects of worship dung? Yes, I say, for you have made them useless to you, having numbered them for revering, whereas their substance

Editors' notes and page, col. 284

Footnotes

Note: on this page the Latin is the left column (col 283) and the Greek the right (col 284). The page foot carries VARIAE LECTIONES 91–99 and VARIORUM NOTAE (32), whose calls are printed in this Greek column; they are filed under the Latin col 283. (printed under page 139)

Page

running head: S I ROM. PONT. OPERA DUBIA. 284
marginal letters: A ὑετοὺς παρέχει,; B οὖν ἡμᾶς,; C Θεός. Καὶ; D quas ipsi
old-edition numerals: 237 after ἐρεῖ
other: word οὐ- split at column break

PG 2:285

αὐτῶν ἴσως εἰς ἄλλο τι ἢ εἰς χρῆσιν κόπρου, εὐχρηστησάσης. Νῦν δὲ οὐδὲ εἰς τοῦτο χρησιμεύει, ὅτε μετασχηματίσαντες προσκυνεῖτε. Πῶς δὲ καὶ εὐσεβέστεροι εἶναί φατε, οἱ πάντων ἀσεβέστατοι, ταύτῃ αὐτῇ τῇ μιᾷ καὶ ἀσυγκρίτῳ ἁμαρτίᾳ ψυχῆς ὄλεθρον ὀφείλοντες τῷ ἀληθεῖ, ἐὰν ἐπιμείνητε; Ὡς γὰρ εἴ τις υἱὸς πολλὰ εὐεργετούμενος ὑπὸ τοῦ πατρὸς ἑτέρῳ τινὶ τῷ μὴ πατρὶ τὴν ὀφειλομένην τῷ πατρὶ ἀποδῴη τιμὴν, πάντως ἀποκληρονόμος γίνεται· ἐπὰν δὲ κατὰ γνώμην τοῦ πατρὸς βιοὺς εὐχαριστῇ ἐπὶ ταῖς εὐεργεσίαις, εὐλόγως κληρονόμος γίνεται.

perhaps would have been useful for something else or for the use of dung. But now it is not even useful for this, when having transformed it you worship it. And how do you also say that you are more godly, you who are the most ungodly of all, by this very single and incomparable sin owing destruction of soul before the true One, if you persist? For just as if some son who is benefitted in many things by his father should render the honour owed to his father to some other who is not his father, he altogether becomes disinherited; but whenever living according to the mind of his father he gives thanks over his benefits, reasonably he becomes heir.

XIII. Ἄλλοι δὲ λέγουσιν· Ἀσεβεῖν μέλλομεν, ἐὰν τὰ παραδοθέντα ἡμῖν ἐκ πατέρων σεβάσματα καταλείψωμεν· ὅμοιον γάρ ἐστι τῷ παραθήκην φυλάξαι. Οὐκοῦν τούτῳ τῷ λόγῳ κἂν λῃστοῦ τις ᾖ πατρὸς ἢ αἰσχροβίου, οὐκ ὀφείλει ὁ υἱὸς νήψας τὸ κρεῖττον ἑλέσθαι, ἵνα μὴ ἀσεβήσῃ, καὶ μὴ τὰ ἴσα τοῖς γονεῦσι ποιῶν ἁμαρτάνῃ. Πῶς δὴ ἀνόητοι οἱ λέγοντες· Ταῦτα προσκυνοῦμεν, ἵνα μὴ αὐτῷ ὀχλῶμεν; ὡς ὀχλουμένου Θεοῦ ἐφ' οἷς εὐφημεῖται, μὴ ὀχλουμένου δὲ ἐφ' οἷς ἀχαριστούμενος βλασφημεῖται. Διὰ τί οὖν, ὁπόταν ἐποχὴ ὑετοῦ γένηται, πρὸς οὐρανὸν τὰ πάντα ἀφορῶντες εὐχὰς καὶ λιτὰς ἀπονέμετε; καὶ ὅταν ἐπιτύχητε, τάχιον ἐπιλανθάνεσθε; ἀμήσαντες γὰρ ἢ τρυγήσαντες εὐθέως τοῖς μηδὲν οὖσιν εἰδώλοις τὰς ἀπαρχὰς ἀπονέμετε, τάχιον ἐπιλανθανόμενοι τοῦ εὐεργετήσαντος Θεοῦ. Καὶ οὕτως εἰς ἄλση καὶ εἰς τοὺς ναοὺς γενόμενοι θυσίας ἐπιτελοῦντες εὐωχεῖσθε. Διὰ τοῦτο οἱ μὲν ὑμῶν λέγουσιν· Παρηγορίας καὶ τοῦ εὐωχεῖσθαι χάριν καλῶς ταῦτα ἐπινενόηται.

XIII. And others say: We are about to act ungodly, if we forsake the objects of worship handed down to us from our fathers; for it is like keeping a deposit. Therefore by this reckoning even if someone is of a robber or base-living father, the son having become sober ought not to choose the better part, lest he act ungodly, and sin by not doing things equal to his parents. How foolish indeed are those who say: We worship these things, lest we trouble Him! As though God were troubled over the things wherein He is praised, and not troubled over the things wherein being treated with ingratitude He is blasphemed. Why then, whenever a withholding of rain occurs, looking away wholly towards heaven do you offer prayers and supplications? And when you obtain them, do you more quickly forget? For having reaped or gathered the vintage you straightway offer the first-fruits to idols that are nothing, more quickly forgetting God Who conferred the benefit. And thus having come into groves and into the temples, performing sacrifices you feast. On account of this some of you say: For the sake of consolation and feasting these things have been well devised.

XIV. Ὦ ἀνόητοι! ὑμεῖς τοῦ λεγομένου γίνεσθε δίκαιοι κριταί. Εἴπερ γὰρ καὶ ἐχρῆν ἐνταῦθα εἰς εὐφρασίαν σώματος ἑαυτὸν δοῦναι ποίᾳ εὐωχίᾳ, ἀμείνων ἦν ἡ ἐν ποταμοῖς καὶ ὕλαις καὶ ἄλσεσιν, ἔνθα εἰλαπίναι καὶ συμπόσια καὶ κατάσκιοι τόποι, ἢ ὅπου ἀπόνοια δαιμόνων, καὶ χειρῶν τομαὶ, καὶ αἰδοίων ἀποκοπαὶ, καὶ οἶστροι, καὶ μανίαι, καὶ τριχῶν κόμαι, καὶ κόμποι, καὶ ἐνθουσιασμοὶ, καὶ ὀλολυγαὶ, καὶ πάντα ἐκεῖνα τὰ μεθ' ὑποκρίσεως εἰς κατάπληξιν τῶν ἀνοήτων γινόμενα, ὅπως τὰς ὑμῶν ὀφειλομένας εὐχὰς καὶ εὐχαριστίας καὶ νεκρῶν νεκροτέροις προσενέγκητε;

XIV. O foolish ones! Become yourselves just judges of what is said. For if indeed one ought here for gladness of body to give oneself to some feasting, better was that by rivers and woods and groves, where there are banquets and drinking-parties and shady places, than where there is madness of demons, and cuttings of hands, and amputations of privy parts, and frenzies, and ravings, and long locks of hair, and crashes, and fanatical transports, and howlings, and all those things done with hypocrisy to the amazement of the foolish, so that you may offer the prayers and thanksgivings owed by you to those even deader than the dead?

XV. Καὶ διὰ τί χαίροντες ταῦτα ποιεῖτε; Ἐπεὶ οὐ θέλει ὑμῖν ὁ ἐμφωλεύων εἰπεῖν ὄφις, ὃς ἐνέσπειρεν ὑμῖν τὴν ἄκαρπον ἐπιθυμίαν, λέγων ὑπομνήσω. Ἔχει δὲ οὕτως· Παρὰ τῇ τοῦ Θεοῦ θρησκείᾳ κηρύσσεται νήφειν, σωφρονεῖν, ὀργῆς κρατεῖν, ἀλλότρια μὴ νοσφίζεσθαι, δικαίως βιοῦν, ἐπιεικῶς, εὐσταθῶς, πράως, κολάζειν ἑαυτὸν μᾶλλον ἐν ταῖς ἐνδείαις, ἢ μὴ ἔχοντα ἑτέρου ἀδίκως ἀφελόμε-

XV. And why do you do these things rejoicing? Since the lurking serpent, who sowed in you the unfruitful desire, does not wish to tell you, speaking I will remind you. And it is thus: In the worship of God it is proclaimed to be sober, to be temperate, to master anger, not to purloin another's goods, to live justly, reasonably, steadily, gently, to chastise oneself rather in wants, than when not having, by unjustly taking away another's goods,

Editors' notes and page, col. 285

Footnotes

Note: the page foot carries VARIAE LECTIONES. The calls are printed in the Greek (col 285) only, and the notes are filed here under the Latin col 286. After 100 the numbering starts again at 1. The calls 100 and 1–13 all stand in this column (100 after εἰς, 1 οὐδὲ, 2 καὶ, 3 ἀληθεῖ, 4 ἀποδῴη, 5 καταλείψωμεν, 6 ἁμαρτάνῃ, 7 μηδὲν, 8 ἄλση, 9 γίνεσθε, 10 ποταμοῖς, 11 ὑμῶν, 12 ὄφις, 13 ἐπιεικῶς). (printed under page 140)

Footnotes

(100) ‹anchor: not visible› · call in col 286

εἰς, quod deest in utroque Hom. cod., addidit D. Subinde scripsi ἄλλο τι ἢ εἰς c. O ut conj. D, ἄλλο τι, εἰς C, quod mutari voluit in ἄλλοτε, εἰς. Tum εὐχριστησάσης O.

D has added εἰς, which is missing in both manuscripts of the Homilies. Next, I have written ἄλλο τι ἢ εἰς with O, as D conjectures; C reads ἄλλο τι, εἰς, which he wanted to change to ἄλλοτε, εἰς. Then O reads εὐχριστησάσης.

(printed under page 140)

(1) ‹anchor: not visible› · call in col 286

οὐδέ om. O.

O omits οὐδέ.

(printed under page 140)

(2) ‹anchor: not visible› · call in col 286

καί inserui c. O.

I have inserted καί, with O.

(printed under page 140)

(3) ‹anchor: not visible› · call in col 286

τὰ ἀληθῆ C. Subinde ἐὰν μὴ ἐπιμείνητε O.

C reads τὰ ἀληθῆ. Next, O reads ἐὰν μὴ ἐπιμείνητε.

(printed under page 140)

(4) ‹anchor: not visible› · call in col 286

ἀποδῷ C.

C reads ἀποδῷ.

(printed under page 140)

(5) ‹anchor: not visible› · call in col 286

λείψωμεν C.

C reads λείψωμεν.

(printed under page 140)

(6) ‹anchor: not visible› · call in col 286

Vbb. καὶ μὴ τὰ ἴσα τοῖς γονεῦσι ποιῶν ἁμαρτάνῃ textui reddidi, cum praetermissa essent in ed. Schwegleriana. Subinde πῶς δέ S.

I have restored to the text the words καὶ μὴ τὰ ἴσα τοῖς γονεῦσι ποιῶν ἁμαρτάνῃ, since they had been left out in Schwegler's edition. Next, S reads πῶς δέ.

(printed under page 140)

(7) ‹anchor: τοῖς μηδὲν› · call in col 286

μηθέν O.

O reads μηθέν.

(printed under page 140)

(8) ‹anchor: εἰς ἄλση› · call in col 286

Ita O, ut conj. S, καὶ οὕτως εἰς ἀεί. Καί C. ex conject., εἴσασι cod. ipsius, in cuj. marg. ἴσασι. Ruf. Rec. v, 30: In templis aut lucis.

So O, as S conjectures. C reads καὶ οὕτως εἰς ἀεί. Καί by conjecture; his manuscript has εἴσασι, with ἴσασι in its margin. Rufinus, Recognitions 5.30: "in temples or groves."

(printed under page 140)

(9) ‹anchor: γίνεσθε› · call in col 286

γίνεσθε S, γένεσθε C, O.

S reads γίνεσθε; C and O read γένεσθε.

(printed under page 140)

(10) ‹anchor: ἐν ποταμοῖς› · call in col 286

Ita explicandum esse videtur Ottoboniani ἀμείνων ἦν· οἱ ἐν ποταμοῖς, ap. C ἄμεινον ἢ ἐν ποταμοῖς.

This seems to be how the Ottobonian's ἀμείνων ἦν· οἱ ἐν ποταμοῖς should be interpreted; C has ἄμεινον ἢ ἐν ποταμοῖς.

(printed under page 140)

(11) ‹anchor: τὰς ὑμῶν› · call in col 286

ὑμῶν S, αὐτῶν C, O.

S reads ὑμῶν; C and O read αὐτῶν.

(printed under page 140)

(12) ‹anchor: εἰπεῖν ὄφις› · call in col 286

ὄφις om. O.

O omits ὄφις.

(printed under page 140)

(13) ‹anchor: ἐπιεικῶς› · call in col 286

ἐπεικῶς O.

O reads ἐπεικῶς.

(printed under page 140)

Footnotes

Note: the Latin col 287 has one scripture note of its own. Then come VARIAE LECTIONES, whose calls are printed in the Greek (col 288) only; they are filed under the Latin col 287. The calls for 14–17 stand above the part of the page shown. (printed under page 141)

(a) ‹anchor: gravissima transfert› · call in col 287

Matth. XVII, 19.

Matthew 17:19.

(printed under page 141)

(14) ‹anchor: not visible› · call in col 287

παραγγέλλεται O.

O reads παραγγέλλεται.

(printed under page 141)

(15) ‹anchor: not visible› · call in col 287

ἐνθουσιασμῷ C, ἐνθουσιασμοῦ D.

C reads ἐνθουσιασμῷ, D ἐνθουσιασμοῦ.

(printed under page 141)

(16) ‹anchor: not visible› · call in col 287

αὐτῇ C. Lectionem Ottoboniani praesagivit S.

C reads αὐτῇ. S had foreseen the Ottobonian's reading.

(printed under page 141)

(17) ‹anchor: not visible› · call in col 287

ἐνδομοχιοῦντα O.

O reads ἐνδομοχιοῦντα.

(printed under page 141)

(18) ‹anchor: ἡμᾶς παρακαλῶσιν› · call in col 287

παρακαλοῦσιν C.

C reads παρακαλοῦσιν.

(printed under page 141)

(19) ‹anchor: ὃν ἐγώ› · call in col 287

ὃν praetermisit S c. Cl.

S, with Cl., left out ὃν.

(printed under page 141)

(20) ‹anchor: τὸν νόμον› · call in col 287

Sede vocabuli mutata lego: Ἐὰν ὁ ἀλλ. τ. ν. πρ. Ἰ. ἐστ. μὴ πράξας δὲ Ἰουδαῖος, Ἕλλην· Ὁ γὰρ πιστεύων Θεῷ ποιεῖ τὸν νόμον. Hoc modo elegans nasci videtur antithesis. D.

Moving the word, I read: Ἐὰν ὁ ἀλλ[όφυλος] τ[ὸν] ν[όμον] πρ[άξῃ], Ἰ[ουδαῖός] ἐστ[ιν]· μὴ πράξας δὲ Ἰουδαῖος, Ἕλλην· Ὁ γὰρ πιστεύων Θεῷ ποιεῖ τὸν νόμον. In this way an elegant antithesis seems to arise. D.

(printed under page 141)

(21) ‹anchor: δηλονότι› · call in col 287

δῆλον ὅτι C. Tum λειποτακτεῖ O.

C reads δῆλον ὅτι. Then O reads λειποτακτεῖ.

(printed under page 141)

(22) ‹anchor: ὡς οὐχὶ› · call in col 287

οὐχ O.

O reads οὐχ.

(printed under page 141)

(23) ‹anchor: παραστήσῃ› · call in col 287

Ita O c. S, παραστήσει C.

So O, with S; C reads παραστήσει.

(printed under page 141)

(24) ‹anchor: ἀπολαύοντες› · call in col 287

ἀπολαύοντες D., qui insuper exemplis comprobavit, vocem ἀπολαύειν conjungi posse cum casu accusativo, atque haud raro sumi in malam partem. S. ἀπολαβόντες C, O.

D reads ἀπολαύοντες; he has also shown by examples that the word ἀπολαύειν can be joined with the accusative case and is not rarely taken in a bad sense. S. C and O read ἀπολαβόντες.

(printed under page 141)

Page

running head: 287 S. CLEMENTIS I ROM. PONT.
marginal letters: A injuste ablatis; B ut vocant,; C Ille enim,; D postquam poena
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:288

νον κορεσθῆναι. Παρὰ δὲ τοῖς λεγομένοις θεοῖς τὰ ἐναντία γίνεται. Καὶ ἔνια εἰς κατάπληξιν δικαιοσύνης παραγγέλλετε, ἅπερ εἰ καὶ πάντα ποιεῖτε τὰ παραγγέλματα, μία ἡ πρὸς Θεὸν ἄγνοια ἱκανὴ τυγχάνει πρὸς τὴν καθ' ὑμῶν τιμωρίαν. Πλὴν συνερχόμενοι εἰς τοὺς ὑφ' ὑμῶν αὐτοῖς δοθέντας τόπους ἡδέως μεθύσκεσθε καὶ βωμοὺς ἀνάπτετε, ὧν ἡ κνίσσα ῥεμβομένη καὶ τὰ τυφλὰ καὶ κωφὰ πνεύματα διὰ τῆς ἐξουσίας ἄγει εἰς τὸν τῆς ὀσφρήσεως αὐτῶν τόπον. Καὶ οὕτως τῶν ἐκεῖ οἱ μὲν ἐνθουσιασμῶν, οἱ δὲ βρωτῶν ἀλλοκότων ἐμπίμπλανται, οἱ δὲ ἐπὶ τὸ ἀσελγαίνειν τρέπονται, οἱ δὲ ἐπὶ κλοπὰς καὶ φόνους. Ἡ γὰρ τοῦ ἐκεῖ αἵματος ἀναθυμίασις καὶ ἡ τῶν οἴνων σπονδὴ καὶ αὐτὰ κορεῖ τὰ ἀκάθαρτα πνεύματα, ἅ τινα ἐνδομυχοῦντα εἰς ὑμᾶς φιληδόνως ἔχειν τὰ ἐκεῖ ποιοῦσιν, καὶ δι' ὀνείρων ὑμᾶς φαντασίαις ψευδέσι περιβάλλουσιν, καὶ μυρίοις παθήμασι τιμωροῦσιν. Προφάσει γὰρ τῶν λεγομένων ἱεροθύτων χαλεπῶν δαιμόνων ἐμπίπλασθε, οἳ καὶ φρονίμως ὑμᾶς λανθάνοντες ἀναιροῦσιν, ἵνα μὴ συνῆτε ὑμῶν τὴν ἐπιβουλήν. Προφάσει γάρ τινος ἐπηρείας ἢ ἔρωτος ἢ ὀργῆς ἢ λύπης ἢ ἀγχόνῃ ἢ ὕδατι πνίξαντες ἢ ἀπὸ κρημνοῦ ῥίψαντες ἢ αὐτοχειρίᾳ ἢ ἀποπληξίᾳ ἢ ἑτέρῳ τινὶ πάθει τοῦ ζῆν μεθιστᾶσιν.

to be sated. Whereas among the so-called gods the opposite things take place. And some things you command to the amazement of righteousness, which commands even if you do them all, ignorance towards God alone is sufficient for the punishment against you. However, coming together into the places given to them by you, you gladly get drunk and kindle altars, whose savour roaming about leads even the blind and deaf spirits through their power to the place of their smelling. And thus of those there some are filled with fanatical transports, others with strange meats, others turn to licentiousness, and others to thefts and murders. For the exhalation of the blood there and the libation of wines sates even those unclean spirits themselves, which lurking within you cause those there to be fond of pleasure, and through dreams encompass you with false fantasies, and punish you with ten thousand sufferings. For on occasion of the so-called sacrificial meats you are filled with grievous demons, who also prudently escaping your notice destroy you, lest you understand the plot against you. For under pretext of some outrage or love or anger or grief, either having strangled with a noose or in water, or having cast down from a precipice, or by suicide or apoplexy or some other suffering they remove men from life.

XVI. Ἡμῶν δὲ οὐδεὶς τοιοῦτόν τι παθεῖν δύναται, ἀλλ' αὐτοὶ ὑφ' ἡμῶν κολάζονται, ὁπόταν εἴς τινα εἰσιόντες βραδέως ἐξιέναι ἡμᾶς παρακαλῶσιν. Ἀλλ' ἐρεῖ τις· Ἴσως τοιούτοις πάθεσιν καὶ θεοσεβῶν τινες ὑποπίπτουσιν. Φημὶ ὅτι τοῦτο ἀδύνατον. Θεοσεβὴς γὰρ οὗτός ἐστιν, ὃν ἐγώ φημι, ὁ ὄντως θεοσεβὴς, οὐχ ὃς ἂν μόνον λέγηται, ὁ δὲ ὄντως ὢν τοῦ δοθέντος αὐτῷ νόμου ἐκτελεῖ τὰς πράξεις. Ἐάν τις ἀσεβήσῃ, εὐσεβὴς οὐκ ἔστιν. Ὅνπερ τρόπον ἐὰν ὁ ἀλλόφυλος τὸν νόμον πράξῃ, Ἰουδαῖός ἐστιν· μὴ πράξας δὲ, Ἕλλην. Ὁ γὰρ Ἰουδαῖος πιστεύων Θεῷ ποιεῖ τὸν νόμον, δι' ἧς πίστεως καὶ τὰ ἄλλα τὰ ὄρεσιν ἐοικότα καὶ βαροῦντα μεθίστησι πάθη. Ὁ δὲ μὴ ποιῶν τὸν νόμον δηλονότι ἐκ τοῦ μὴ πιστεύειν Θεῷ λιποτακτεῖ, καὶ οὕτως ὡς οὐχὶ Ἰουδαῖος ἁμαρτωλὸς διὰ τὴν ἁμαρτίαν ἐπικρατεῖται ὑπὸ τῶν εἰς τὸ τιμωρεῖν τοὺς ἁμαρτάνοντας καθεστώτων παθῶν. Βουλῇ Θεοῦ τῇ ἀπαρχῆς ὁρισθείσῃ δικαίως τοῖς σέβουσιν αὐτὸν παραπτωμάτων χάριν ἡ τιμωρία ἕπεται, ὃ γίνεται, ἵνα ὡς ὀφείλημα διὰ τῆς βασάνου ἀπαιτήσασα τὴν ἁμαρτίαν τοὺς ἐπιστρέψαντας καθαροὺς ἐν τῇ τῶν ὅλων παραστήσῃ κρίσει. Ὡς γὰρ τοῖς κακοῖς ἡ ἐνταῦθα τρυφὴ εἰς ζημίαν αἰωνίων ἀγαθῶν γίνεται, οὕτως αἱ τιμωρίαι τοῖς παραπίπτουσιν Ἰουδαίοις πέμπονται εἰς ἔκπραξιν, ἵνα ἐνταῦθα ἀπολαύοντες τὸ παράπτωμα τῆς ἐκεῖ ἀπαλλαγῶσιν αἰωνίας κολάσεως.

XVI. But none of us is able to suffer any such thing, but they themselves are punished by us, whenever having entered into someone they beg us that they may go out slowly. But someone will say: Perhaps some even of the god-fearing fall under such sufferings. I say that this is impossible. For he is god-fearing, of whom I speak, who is really god-fearing, not whoever is only said to be so, and he who really is so fulfils the deeds of the law given to him. If anyone acts ungodly, he is not godly. In the very way that if a foreigner practises the law, he is a Jew; and if he does not practise it, a Greek. For the Jew believing in God does the law, through which faith he also removes the other sufferings that are like mountains and weigh heavily. Whereas he who does not do the law manifestly deserts his post from not believing in God, and thus as no Jew, being a sinner, on account of sin he is mastered by the sufferings established for punishing those who sin. By the counsel of God ordained from the beginning punishment justly follows those who revere Him for the sake of transgressions, which takes place so that having exacted the sin as a debt through torment it may present those who have turned back pure in the judgement of all things. For just as to the evil luxury here turns to the loss of eternal good things, so punishments are sent for exaction to the Jews who fall into transgression, so that receiving the fruit of their transgression here they may be delivered from the eternal punishment there.

Editors' notes and page, col. 288

Page

running head: S I ROM. PONT. OPERA DUBIA. 288
marginal letters: A νον κορεσθῆναι.; B ἐκεῖ ποιοῦσιν,; C βὴς γὰρ; D τὴν ἁμαρτίαν
old-edition numerals: 241 after παρακαλῶσιν.
other: begins with fragment νον from ἀφελόμενον

PG 2:289

XVII. Ὑμεῖς δὲ ταῦτα εἰπεῖν οὐ δύνασθε, οὐ γὰρ πιστεύετε τὰ ἐκεῖ εἶναι ὡς ἡμεῖς λέγομεν, λέγω δὴ, ὅπου πᾶσιν ἡ ἀνταπόδοσις γίνεται. Οὗ ἕνεκεν ἀγνοοῦντες τὸ συμφέρον ὑπὸ τῶν προσκαίρων ἡδονῶν μὴ λαβεῖν τὰ αἰώνια ἐνεδρεύεσθε. Διὸ ἡμεῖς τοῦ συμφέροντος ὑμῖν τὰς ἀποδείξεις ποιεῖν πειρώμεθα, ἵνα πληροφορηθέντες περὶ τῶν τῆς θεοσεβείας ἐπαγγελμάτων διὰ τῶν ἀγαθῶν πράξεων δυνηθῆτε σὺν ἡμῖν τὸν ἄλυπον αἰῶνα κληρονομῆσαι. Μέχρι μὲν οὖν γνωρίσετε ἡμᾶς, μὴ χαλεπαίνετε ἡμῖν ὡς ψευδομένοις περὶ ὧν ὑμῖν θέλομεν καλῶν. Τὰ γὰρ ἡμῖν νομισθέντα ἀληθῆ τε καὶ ἀγαθὰ, ταῦτα ὑμῖν φέρειν οὐκ ἐφθονήσαμεν, ἀλλὰ τοὐναντίον ἐσπεύσαμεν συγκληρονόμους ὑμᾶς ποιῆσαι ἀγαθῶν, ὧν ἡμεῖς νενομίκαμεν. Οὕτω γὰρ χρὴ πρὸς τοὺς ἀπίστους λέγειν. Ὅτι δὲ ἀληθεύομεν ὄντως περὶ ὧν λέγομεν, οὐκ ἄλλως δυνήσεσθε εἰδέναι, ἐὰν μὴ πρότερον φιλαληθῶς ὑπακούσητε.

XVII. But you are not able to say these things, for you do not believe that the things there are as we say, I mean indeed, where retribution takes place for all. Wherefore being ignorant of what is profitable you are ambushed by temporary pleasures so as not to receive the eternal things. Wherefore we try to make proofs for you of what is profitable, so that being fully assured concerning the promises of godliness through good deeds you may be able with us to inherit the sorrowless age. Until therefore you shall come to know us, do not be angry with us as lying concerning the good things that we wish for you. For the things considered by us both true and good, these we did not begrudge to bring to you, but on the contrary we hastened to make you fellow-heirs of the good things which we have considered so. For thus one must speak to the unbelieving. And that we really speak the truth concerning the things whereof we speak, you will not otherwise be able to know, unless first with love of truth you listen.

XVIII. Διὸ ἐπὶ τοῦ παρόντος, κἂν τὰ μυρία ὑμᾶς ὁ ἐν ὑμῖν ἐνδομυχῶν ὄφις, κακοὺς ὑποβαλὼν λογισμοὺς καὶ ἀσχολίας, ἐνεδρεύειν θέλῃ, ἀλλ' οὖν γε ὑμεῖς ὀφείλετε ταύτῃ μᾶλλον προσφιλονεικοῦντες αὐτῷ συνεχῶς ἡμῶν ἐπακούειν. Δεῖ γὰρ συνεδρεύοντας ὑμᾶς τοὺς σφόδρα ἠπατημένους εἰδέναι, πῶς χρὴ ἐπᾴδειν αὐτῷ. Ἄλλως δὲ ἀδύνατον. Ἐπᾴδειν δὲ λέγω, τῷ λογισμῷ ἀντιτάσσεσθαι ταῖς κακαῖς αὐτῶν συμβουλίαις μεμνημένους, ὅτι ὑποσχέσει γνώσεως ἀπ' ἀρχῆς τῷ κόσμῳ θάνατον ἐξειργάσατο.

XVIII. Wherefore for the present, even if the serpent lurking within you in ten thousand ways, suggesting evil thoughts and occupations, wishes to ambush you, yet at least you ought all the more in this way, contending earnestly against him, continually to listen to us. For it is necessary that you who have been exceedingly deceived, sitting in attendance, should know how one must chant a charm over him. And otherwise it is impossible. And by chanting a charm I mean opposing with reason their evil counsels, remembering that by a promise of knowledge from the beginning he wrought death for the world.

XIX. Ὅθεν ὁ τῆς ἀληθείας προφήτης πολὺ τὸν κόσμον πεπλανημένον εἰδὼς καὶ τῇ κακίᾳ συνθέμενον ἰδὼν οὐκ ἠγάπησε τὴν πρὸς αὐτὸν εἰρήνην, ὡς ἐκ πλάνης συνοῦσαν· ὅτι εἰς τέλος ἐπιφέρει πᾶσι τοῖς πρὸς κακίαν ὁμογνωμονοῦσιν, παραθεὶς ἀντὶ πλάνης, τοῖς νήψασιν ὥσπερ πῦρ ἐμβαλὼν τὴν κατὰ τοῦ ἐνεδρεύσαντος ὀργὴν μαχαίρᾳ ἐοικυῖαν, προτείνας δὲ λόγον ἀναιρεῖ τὴν ἄγνοιαν τῇ γνώσει, ὥσπερ τέμνων καὶ χωρίζων ζῶντας ἀπὸ τῶν νεκρῶν. Τῆς μὲν οὖν κακίας ὑπὸ τῆς νομίμου γνώσεως νικωμένης πόλεμος συνεῖχε τὸ πᾶν. Σωτηρίας γὰρ χάριν υἱὸς ὑπείξας ἀπειθοῦς ἐχωρίζετο πατρὸς, ἢ καὶ πατὴρ τέκνου, ἡ τεκοῦσα θυγατρὸς, ἡ θυγάτηρ μητρὸς, καὶ ἅπαξ οἱ συγγενεῖς συγγενῶν καὶ φίλοι συνήθων.

XIX. Whence the Prophet of truth, knowing that the world had erred greatly and seeing that it had consented to malice, did not love peace towards it, as subsisting out of error; because unto the end He brings [war] upon all who agree together for malice, having set forth [truth] instead of error, casting into those who have become sober, just like fire, anger against him who ambushed them, which is like a sword, and holding forth the word He destroys ignorance by knowledge, just as if cutting and separating the living from the dead. While malice therefore was being overcome by lawful knowledge, war held the whole. For for the sake of salvation a son who yielded was separated from an unbelieving father, or even a father from a child, she who bore from a daughter, the daughter from a mother, and once for all kinsmen from kinsmen and friends from intimates.

XX. Καὶ μή τις λεγέτω· Πῶς τοῦτο δίκαιον, χωρίζεσθαι γονεῖς τέκνων καὶ τέκνα γονέων; Δίκαιον καὶ πάνυ. Εἰ γὰρ συνόντες, μετὰ τοῦ μηδὲν αὐτοὺς ὠφελεῖν, καὶ συναπώλλυντο αὐτοῖς, πῶς οὐ δίκαιον, καὶ χωρισθῆναι τὸν σώζεσθαι θέλοντα ἀπὸ τοῦ μὴ θέλοντος, συναπολέσθαι δὲ βουλομένου; πρὸς τούτοις οὐδὲ αὐτοὶ οἱ τὸ κρεῖττον νενοηκότες χωρισθῆναι

XX. And let no one say: How is this just, for parents to be separated from children and children from parents? It is just, and very much so. For if by being with them, besides benefitting them in nothing, they also perished together with them, how is it not just that he who wishes to be saved should even be separated from him who does not wish to be, but desires to perish together with him? Moreover, not even those themselves who have understood the better part wished to be separated,

Editors' notes and page, col. 289

Footnotes

Note: the scripture note (a) is printed under the Greek col 289, but its call stands in the Latin col 290. Then come VARIAE LECTIONES, whose calls are printed in the Greek only; they are filed under the Latin col 290. The calls for 25–29 stand above the part of the page shown. (printed under page 142)

Footnotes

(a) ‹anchor: gladio similis est› · call in col 290

Matth. X, 34.

Matthew 10:34.

(printed under page 142)

(25) ‹anchor: not visible› · call in col 290

γνωρίζετε C.

C reads γνωρίζετε.

(printed under page 142)

(26) ‹anchor: not visible› · call in col 290

ὑμῖν Cl. Fallitur S. de lectione Cl.

Cl. reads ὑμῖν. S is mistaken about Cl.'s reading.

(printed under page 142)

(27) ‹anchor: not visible› · call in col 290

νενοήκαμεν C.

C reads νενοήκαμεν.

(printed under page 142)

(28) ‹anchor: not visible› · call in col 290

Ita O et ex conject. C, in cuj. textu ἐνδομοιχῶν.

So O, and C by conjecture; his text has ἐνδομοιχῶν.

(printed under page 142)

(29) ‹anchor: not visible› · call in col 290

Ita S, θέλει C. Ambigo de scriptura libri Ottob. non plena.

So S; C reads θέλει. I am unsure of the Ottobonian manuscript's reading, which is not written out in full.

(printed under page 142)

(30) ‹anchor: συνεχῶς ἡμῶν› · call in col 290

ὑμῶν O.

O reads ὑμῶν.

(printed under page 142)

(31) ‹anchor: Ἐπᾴδειν δὲ› · call in col 290

δέ om. O.

O omits δέ.

(printed under page 142)

(32) ‹anchor: θάνατον ἐξειργάσατο› · call in col 290

Vbb. μεμνημένους, ὅτι ὑποσχέσει γνώσεως ἀπ' ἀρχῆς τῷ κόσμῳ θάνατον ἐξειργάσατο largitus est O.

The words μεμνημένους, ὅτι ὑποσχέσει γνώσεως ἀπ' ἀρχῆς τῷ κόσμῳ θάνατον ἐξειργάσατο are supplied by O.

(printed under page 142)

(33) ‹anchor: πλάνης συνοῦσαν› · call in col 290

Non continuo pacem mundo in erroribus posito dedit. Recogn. VI, 4. Unde conjectaverim esse scribendum συνεστῶτα S.

"He did not at once give peace to a world set in errors," Recognitions 6.4. From this I would conjecture that συνεστῶτα should be written. S.

(printed under page 142)

(34) ‹anchor: παραθεὶς› · call in col 290

Post παραθείς deest aliquid, supple ἀλήθειαν vel similem aliquam vocem. Cfr. Recogn. VI, 4: Sed ignorantiae ejus ruinis scientiam veritatis opposuit. Deinde ego post πλάνης commate distinxi, non, ut C, post νήψασιν S.

Something is missing after παραθείς: supply ἀλήθειαν or some similar word. Compare Recognitions 6.4: "But against the ruins of its ignorance he set the knowledge of the truth." Next, I have put a comma after πλάνης, not after νήψασιν as C does. S.

(printed under page 142)

(35) ‹anchor: προτείνας δὲ› · call in col 290

δέ add. c. O.

δέ is added, with O.

(printed under page 142)

(36) ‹anchor: ἅπαξ οἱ› · call in col 290

αἱ O.

O reads αἱ.

(printed under page 142)

(37) ‹anchor: καὶ χωρισθῆναι› · call in col 290

καί accessit ex O.

καί has been added from O.

(printed under page 142)

(38) ‹anchor: συναπολέσθαι δὲ› · call in col 290

καί O.

O reads καί.

(printed under page 142)

Footnotes

Note: the Latin col 291 has one scripture note of its own; its call stands above the part of the page shown. Then come VARIAE LECTIONES, whose calls are printed in the Greek (col 292) only; they are filed under the Latin col 291. The calls for 39–42 stand above the part of the page shown. (printed under page 143)

(a) ‹anchor: not visible› · call in col 291

Luc. XXIII, 34.

Luke 23:34.

(printed under page 143)

(39) ‹anchor: not visible› · call in col 291

ἐλεῶντες, ἑαυτούς C, ἐλεοῦντες ἑαυτούς S.

C reads ἐλεῶντες, ἑαυτούς; S ἐλεοῦντες ἑαυτούς.

(printed under page 143)

(40) ‹anchor: not visible› · call in col 291

τά transcripsi ex O.

I have copied τά from O.

(printed under page 143)

(41) ‹anchor: not visible› · call in col 291

γονέων μὲν ὄντων ἐχθρῶν δὲ γενομένων ἐποιοῦντο τὰς εὐχάς O.

O reads γονέων μὲν ὄντων ἐχθρῶν δὲ γενομένων ἐποιοῦντο τὰς εὐχάς.

(printed under page 143)

(42) ‹anchor: not visible› · call in col 291

πειρῶνται O.

O reads πειρῶνται.

(printed under page 143)

(43) ‹anchor: τί εἰσι γονεῖς› · call in col 291

ἡμῖν, τί ἐστιν C.

C reads ἡμῖν, τί ἐστιν.

(printed under page 143)

(44) ‹anchor: ὁ τορεύσας› · call in col 291

ἐτορνεύθησαν, καὶ ὁ τορνεύσας C. Cfr Turrian. Pro epist. pontif. lib. V, cap. ult.

C reads ἐτορνεύθησαν, καὶ ὁ τορνεύσας. Compare Turrianus, Pro epistolis pontificum, Book 5, last chapter.

(printed under page 143)

(45) ‹anchor: πῦρ αὐτὸ› · call in col 291

αὐτό om. O.

O omits αὐτό.

(printed under page 143)

(46) ‹anchor: ἐκτάσεως› · call in col 291

ἐκστάσεως C.

C reads ἐκστάσεως.

(printed under page 143)

(47) ‹anchor: χωρίζον› · call in col 291

χωρίζων O.

O reads χωρίζων.

(printed under page 143)

(48) ‹anchor: ἐφαπλῶσαν› · call in col 291

ἐφαπλώσας O.

O reads ἐφαπλώσας.

(printed under page 143)

(49) ‹anchor: σοι παράσχῃ› · call in col 291

παράσχοι O.

O reads παράσχοι.

(printed under page 143)

Page

running head: 291 S. CLEMENTIS I ROM. PONT. O
marginal letters: A intelligunt, vellent; B pinqui, sed; C XXII. Nonne
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:292

ἤθελον, ἀλλὰ συνεῖναι καὶ ὠφελεῖν αὐτοὺς τῇ τῶν κρειττόνων ὑφηγήσει, ὅθεν οἱ ἀπειθεῖς ἐπακούειν αὐτῶν μὴ θέλοντες αὐτοὶ αὐτοὺς ἐπολέμουν, χωρίζοντες, διώκοντες, μισοῦντες. Οἱ δὲ ταῦτα πάσχοντες, ἐλεοῦντες αὐτοὺς ὑπὸ ἀγνοίας ἐνεδρευομένους, διδασκαλίᾳ φρονήσεως ηὔχοντο ὑπὲρ τῶν τὰ κακὰ αὐτοὺς διατιθεμένων, τὴν ἄγνοιαν τοῦ ἁμαρτήματος αἰτίαν εἶναι μεμαθηκότες. Αὐτὸς γὰρ ὁ Διδάσκαλος προσηλωθεὶς ηὔχετο τῷ Πατρὶ, τοῖς αὐτὸν ἀναιροῦσιν ἀφεθῆναι τὸ ἁμάρτημα, εἰπών· Πάτερ, ἄφες αὐτοῖς τὰς ἁμαρτίας αὐτῶν, οὐ γὰρ οἴδασιν ἃ ποιοῦσιν. Μιμηταὶ οὖν γινόμενοι τοῦ Διδασκάλου καὶ αὐτοὶ, ἐν οἷς ἔπασχον, ὑπὲρ τῶν διατιθεμένων ηὔχοντο, ὡς ἐδιδάχθησαν. Οὕτως οὐ γονεῖς μισοῦντες ἐχωρίζοντο, ὁπότε καὶ ὑπὲρ τῶν μὴ γονέων μηδὲ συγγενῶν, ἐχθρῶν δὲ γενομένων, ἐποίουν συνεχεῖς εὐχὰς καὶ ἀγαπᾷν πειρῶνται ὡς ἐκελεύσθησαν.

but to be with them and to benefit them by the guidance of better things, whence the disobedient, not wishing to listen to them, themselves made war on them, separating, persecuting, hating them. While those who suffered these things, pitying them as being ambushed by ignorance, through the teaching of prudence prayed on behalf of those who inflicted the evils upon them, having learned that ignorance is the cause of sin. For the Teacher Himself, having been nailed to the cross, prayed to the Father that the sin might be forgiven to those who were destroying Him, saying: Father, forgive them their sins, for they do not know what they do. Becoming imitators therefore of the Teacher, they themselves also, in the things that they suffered, prayed on behalf of those who inflicted them, as they were taught. Thus not hating parents were they separated, seeing that even on behalf of those who were neither parents nor kinsmen, but had become enemies, they made continual prayers and try to love them as they were commanded.

XXI. Εἴπατε δέ μοι ὑμεῖς, πῶς τοὺς γονεῖς ἀγαπᾶτε; εἰ μὲν ὡς τὸ δίκαιον ἀεὶ σκοποῦντες, συνεύχομαι, εἰ δὲ ὡς ἔτυχεν, οὐκέτι, δύνασθε γὰρ καὶ μικρᾷ προφάσει τούτων γενέσθαι ἐχθροί. Εἰ δὲ εἰδότες ἀγαπᾶτε, εἴπατε ὑμεῖς, τί εἰσι γονεῖς. Ἐρεῖτε· Γένους ἀρχηγέται. Διὰ τί οὖν τὸ τῶν ὅλων γένος οὐκ ἠγαπήσατε, εἴπερ δικαίῳ φρονήματι τοῦτο ποιεῖν ἐπανείλεσθε; Ἀλλ' ἔτι καὶ νῦν ἐρεῖτε· Οὐχ ἑωράκαμεν αὐτόν. Διὰ τί οὖν μὴ ζητήσαντες τὰ ἀναίσθητα κολακεύετε; Τί δέ; εἰ καὶ δύσκολον ἦν ὑμῖν γνῶναι τί Θεὸς, τὸ μέντοι τί οὐ Θεὸς μὴ εἰδέναι οὐκ ἐδύνασθε, ἵνα λογίσησθε ὅτι Θεός ἐστιν οὐ ξύλον, οὐ λίθος, οὐ χαλκὸς, οὐκ ἄλλο τι ἐκ φθαρτῆς γεγονὸς ὕλης.

XXI. But tell me yourselves, how do you love your parents? If indeed as always looking to what is just, I join in praying for you, but if at random, no longer so, for even on a small pretext you are able to become enemies of these. And if knowing you love them, tell us yourselves, what are parents? You will say: Authors of our race. Why then did you not love the Author of the race of all things, if indeed with a just mind you undertook to do this? But even now you will say: We have not seen Him. Why then without having sought do you flatter senseless things? What then? Even if it was difficult for you to know what God is, yet what is not God you could not fail to know, so as to reckon that God is not wood, not stone, not bronze, not anything else that has come into being out of corruptible matter.

XXII. Ἦ γὰρ οὐχ ὑπὸ σιδήρου ἐτορεύθησαν καὶ ὁ τορεύσας σίδηρος ὑπὸ πυρὸς ἐμαλάχθη, καὶ τὸ πῦρ αὐτὸ σβέννυται ὑπὸ ὕδατος; τὸ δὲ ὕδωρ οὐχ ὑπὸ πνεύματος τὴν κίνησιν ἔχει, καὶ τὸ πνεῦμα ἀπὸ τοῦ τὰ ὅλα πεποιηκότος Θεοῦ τὴν ἀρχὴν τῆς ἐκτάσεως ἔχει; Οὕτως γὰρ ὁ προφήτης εἴρηκε Μωϋσῆς· Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος· καὶ σκότος ἐπάνω τῆς ἀβύσσου· καὶ πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος. Ὅπερ καὶ λέγοντος τοῦ Θεοῦ, τὸ πνεῦμα, ὥσπερ χεὶρ αὐτοῦ τὰ πάντα δημιουργεῖ, φῶς ἀπὸ σκότους χωρίζον, καὶ μετὰ τὸν ἀόρατον οὐρανὸν τὸν φαινόμενον ἐφαπλῶσαν, ἵνα τὰ ἄνω τοῖς τοῦ φωτὸς ἀγγέλοις οἰκηθῇ, τὰ δὲ κάτω ὑπὸ ἀνθρώπου ἅμα τοῖς δι' αὐτὸν γενομένοις πᾶσι διοικηθῇ.

XXII. For were they not carved by iron and was not the iron that carved them softened by fire, and is not the fire itself quenched by water? And does not the water have its motion from spirit, and does not the spirit have the beginning of its extension from God Who made all things? For thus the prophet Moses has said: In the beginning God made the heaven and the earth, and the earth was invisible and unformed; and darkness was above the abyss; and the Spirit of God was borne above the water. Which Spirit also, when God speaks, just like His hand fashions all things, separating light from darkness, and after the invisible heaven spreading out the visible one, so that the things above might be inhabited by the angels of light, and the things below might be administered by man together with all the things that came into being on his account.

XXIII. Διὰ γὰρ σὲ τὸν ἄνθρωπον ὁ Θεὸς ἐκέλευσε τὸ ἐπὶ προσώπου τῆς γῆς ὑποχωρῆσαι ὕδωρ, ἵνα καρποὺς ἡ γῆ σοι προσενέγκαι δυνηθῇ, καὶ τρηδόνας ἐποίησεν, ἵνα σοι παράσχῃ πηγὰς καὶ ποταμῶν ῥεῖθρα

XXIII. For on account of you, man, God commanded the water upon the face of the earth to withdraw, so that the earth might be able to bring forth fruits for you, and He made channels, so that He might provide springs for you and streams of rivers

Editors' notes and page, col. 292

Footnotes

Note: on this page the Latin is the left column (col 291) and the Greek the right (col 292). The page foot carries VARIAE LECTIONES 39–49, whose calls are printed in this Greek column; they are filed under the Latin col 291. (printed under page 143)

Page

running head: I ROM. PONT. OPERA DUBIA. 292
marginal letters: A ναι 244 ἤθελον,; B γονέων μηδὲ; C XXII. Ἦ γὰρ; D διοικηθῇ.
old-edition numerals: 244 after ναι; 245 after ὑμῖν
other: begins with fragment ναι, the tail of χωρισθῆναι, which is set whole at the end of col 289 and not restored here

PG 2:293

φανῇ καὶ ζῶα ἐκβρασθῇ, συνελὼν ἐρῶ, ἵνα πάντα σοι παραστῆναι δυνηθῇ. Ἦ γὰρ οὐ διὰ σὲ ἄνεμοι πρὸς καρπῶν ἐπιγονὴν πνέουσι καὶ ὑετοὶ φέρονται καὶ τροπαὶ γίνονται; Αὐτίκα γοῦν ἥλιος καὶ σελήνη ἅμα τοῖς ἄλλοις ἄστροις διὰ σὲ τὰς ἀνατολὰς καὶ δύσεις ἐκτελοῦσιν, καὶ ποταμοὶ καὶ λίμναι ἅμα ταῖς πάσαις πηγαῖς ὑπηρετοῦσιν. Ὅθεν σοι τῷ ἀναισθήτῳ ὥσπερ ἡ μείζων ἐδόθη τιμὴ, οὕτως ἀχαριστήσαντι ἡ μείζων διὰ πυρὸς κόλασις προητοίμασται, ὅτι γνῶναι οὐκ ἠθέλησας ὃν πρὸ πάντων ἔδει γνῶναι.

might appear and living creatures be cast forth, to speak briefly, so that all things might be able to attend upon you. For do not winds blow on your account for the production of fruits, and rains fall, and solstices take place? For example, sun and moon together with the other stars accomplish their risings and settings on your account, and rivers and lakes together with all the springs serve you. Whence for you who are senseless, just as the greater honour was given, so when you have been ungrateful the greater punishment through fire has been prepared beforehand, because you did not wish to know Him Whom before all things it was necessary to know.

XXIV. Καὶ νῦν δὲ ἐκ τῶν ἡττόνων ἐπίγνωθι τὴν τῶν ὅλων αἰτίαν, λογισάμενος ὅτι τὰ πάντα τὸ ὕδωρ ποιεῖ, τὸ δὲ ὕδωρ ὑπὸ πνεύματος κινήσεως τὴν γένεσιν λαμβάνει, τὸ δὲ πνεῦμα ἀπὸ τοῦ τῶν ὅλων Θεοῦ τὴν ἀρχὴν ἔχει. Καὶ οὕτως ἔδει λογίσασθαι, ἵνα ἐπὶ λόγῳ εἰς Θεὸν καταντῆσαι δυνηθῇς, ὅπως ἐπιγνούς σου τὸ γένος, καὶ πρωτογόνῳ ἀναγεννηθεὶς ὕδατι καὶ κληρονόμος καταστῇς τῶν πρὸς ἀφθαρσίαν γεννησάντων σε γονέων.

XXIV. And now also from the lesser things recognize the Cause of all things, reckoning that water makes all things, and water receives its generation from the motion of spirit, and spirit has its beginning from the God of all things. And thus it was necessary to reckon, so that by reason you might be able to arrive at God, so that having recognized your origin, and having been born again by the first-born water, you might also be established heir of the parents who begot you unto incorruption.

XXV. Διὸ ἑτοίμως πρόσελθε ὡς υἱὸς πατρὶ, ἵνα τῶν ἁμαρτημάτων σου ὁ Θεὸς τὴν ἄγνοιαν αἰτίαν θῇ. Ει δὲ καὶ μετὰ τὸ κληθῆναι οὐ θέλεις ἢ βραδύνεις, δικαίᾳ Θεοῦ ἀπολῇ κρίσει, τῷ μὴ θελῆσαι μὴ θεληθείς· καὶ μή τοι νομίσῃς, ὅτι ἐὰν πάντων τῶν ποτε γενομένων εὐσεβῶν εὐσεβέστερος γένῃ, ἀβάπτιστος δὲ ᾖς, ἐλπίδος τυχεῖν δυνήσῃ ποτέ. Ταύτῃ γὰρ μᾶλλον πλείονα ὑφέξεις κόλασιν, ὅτι καλὰ ἔργα οὐκ ἐποίησας καλῶς. Καλὴ γὰρ εὐποιία, ὁπόταν ὡς Θεὸς ἐκέλευσε γίνηται. Σὺ δὲ εἰ οὐ θέλεις, ὡς ἐκείνῳ ἔδοξεν, βαπτισθῆναι, τῷ σῷ θελήματι ὑπηρετῶν ἐχθραίνεις τῇ ἐκείνου βουλῇ.

XXV. Wherefore approach readily as a son to a father, so that God may set down ignorance as the cause of your sins. But if even after having been called you do not wish or you delay, you shall perish by the just judgement of God, by not having wished not being wished for; and do not at all suppose that if you become more godly than all the godly who have ever been, yet are unbaptized, you will ever be able to obtain hope. For in this way rather you shall undergo greater punishment, because you did not do good works well. For well-doing is good whenever it takes place as God commanded. But if you do not wish to be baptized as seemed good to Him, serving your own will you are hostile to His counsel.

XXVI. Ἀλλ' ἴσως ἐρεῖ τις· Τί συμβάλλεται πρὸς εὐσέβειαν τὸ βαπτισθῆναι ὕδατι; Πρῶτον μὲν, ὅτι τὸ δόξαν Θεῷ πράττεις· δεύτερον δὲ, ἐξ ὕδατος ἀναγεννηθεὶς Θεῷ, αἰτίᾳ φόβου, τὴν ἐξ ἐπιθυμίας πρώτην σοι γενομένην καταλλάσσεις γένεσιν, καὶ οὕτως σωτηρίας τυχεῖν δύνῃ· ἄλλως δὲ ἀδύνατον. Οὕτως γὰρ ἡμῖν ὤμοσεν ὁ προφήτης εἰπών· Ἀμὴν ὑμῖν λέγω, ἐὰν μὴ ἀναγεννηθῆτε ὕδατι ζῶντι, εἰς ὄνομα Πατρὸς, Υἱοῦ, ἁγίου Πνεύματος, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. Διὸ προσέλθετε. Ἔστι γάρ τι ἐκεῖ ἀπαρχῆς ἐλεῆμον, ἐπιφερόμενον τῷ ὕδατι, καὶ τοὺς βαπτιζομένους ἐπὶ τῇ τρισμακαριᾳ ἐπονομασίᾳ καὶ ῥύεται τῆς ἐσομένης κολάσεως, ὥσπερ δῶρα προσφέρον τῷ Θεῷ ὡς ἂν ἀπὸ τοῦ βαπτίσματος αὐτῶν τῶν βα-

XXVI. But perhaps someone will say: What does being baptized with water contribute towards godliness? First indeed, that you do what seemed good to God; and second, having been born again of water to God, by cause of fear you exchange the first generation that came to you out of desire, and thus you are able to obtain salvation; and otherwise it is impossible. For thus the Prophet swore to us, saying: Truly I say to you, unless you are born again with living water, into the name of Father, Son, Holy Spirit, you shall by no means enter into the kingdom of the heavens. Wherefore approach. For there is something there merciful from the beginning, borne upon the water, and those who are baptized under the thrice-blessed invocation it also rescues from the punishment to come, offering as gifts to God the good works after baptism of those very ones who are bap-

Editors' notes and page, col. 293

Footnotes

Note: the scripture note (a) is printed under the Greek col 293, but its call stands in the Latin col 294. Then come VARIAE LECTIONES, whose calls are printed in the Greek only; they are filed under the Latin col 294. The calls for 50–56 stand above the part of the page shown. (printed under page 144)

Footnotes

(a) ‹anchor: regnum caelorum› · call in col 294

Joan. III, 5.

John 3:5.

(printed under page 144)

(50) ‹anchor: not visible› · call in col 294

Ita O et ex conject. C, cuj. textus ἐκβασθῆ.

So O, and C by conjecture; his text reads ἐκβασθῆ.

(printed under page 144)

(51) ‹anchor: not visible› · call in col 294

πνέουσι ascripsi c. O.

I have added πνέουσι, with O.

(printed under page 144)

(52) ‹anchor: not visible› · call in col 294

ἄστροις om. O.

O omits ἄστροις.

(printed under page 144)

(53) ‹anchor: not visible› · call in col 294

πάσαις p. πάσαις πηγαῖς C, qui conj. θαλάσσαις. Lectio Ottoboniani quamlibet conjecturam reddit superfluam.

C reads πάσαις in place of πάσαις πηγαῖς and conjectures θαλάσσαις. The Ottobonian's reading makes any conjecture superfluous.

(printed under page 144)

(54) ‹anchor: not visible› · call in col 294

Κἄν C.

C reads Κἄν.

(printed under page 144)

(55) ‹anchor: not visible› · call in col 294

ἐπιγνῷς αὐτό γ. C, ἐπιγνῷς σαυτοῦ γ. D.

C reads ἐπιγνῷς αὐτό γ[…]; D ἐπιγνῷς σαυτοῦ γ[…].

(printed under page 144)

(56) ‹anchor: not visible› · call in col 294

καί om. O.

O omits καί.

(printed under page 144)

(57) ‹anchor: ὅτι ἐὰν› · call in col 294

κἄν scr. Schliemannus Clem., p. 226, 569. S.

Schliemann, Clementinen, pp. 226 and 569, writes κἄν. S.

(printed under page 144)

(58) ‹anchor: αἰτίᾳ φόβου› · call in col 294

Ita O c. S, αἰτίᾳ φόβῳ C. Haec vbb. non sunt in codice Turriani, neque agnoscuntur a Rufino; quare ea D esse putat a mala manu. S.

So O, with S; C reads αἰτίᾳ φόβῳ. These words are not in Turrianus's manuscript, nor does Rufinus know them; D therefore thinks they come from a bad hand. S.

(printed under page 144)

(59) ‹anchor: καταλλάσσεις› · call in col 294

ἀποτέμνῃ alia man. O. Ita et Turrianus; Ruf. Rec. VI, 9: amputatur.

A second hand in O reads ἀποτέμνῃ. So too Turrianus; Rufinus, Recognitions 6.9: "is cut off."

(printed under page 144)

(60) ‹anchor: εἰπών› · call in col 294

Cfr. Schw. Mont. p. 184; Nachap. Zeitalter I, 218 sq.; Zeller: Ann. Theol. Tubing. 1845, p. 613; 1847, p. 132; Frank. Wurtemb. St. tom. XVIII, p. 71 sq., XIX p. 179; Hilgenfeld: D. Clem. Rec. u. Rom. p. 166; D. Ev. Joh. p. 151; Krit. Unters., p. 358; Ritschl: Ann. Theol. Tub. 1851, p. 514.

Compare Schwegler, Montanismus, p. 184, and Nachapostolisches Zeitalter I, 218 ff.; Zeller in the Tübingen theological annual, 1845, p. 613, and 1847, p. 132; Frank in the Württemberg Studien, vol. 18, p. 71 ff., and vol. 19, p. 179; Hilgenfeld, Die clementinischen Recognitionen und Homilien, p. 166, Das Evangelium […] des Johannes, p. 151, and Kritische Untersuchungen, p. 358; Ritschl in the Tübingen theological annual, 1851, p. 514.

(printed under page 144)

(61) ‹anchor: καὶ τοὺς βαπτιζομένους› · call in col 294

καί O c. D, qui locum ita vult restitui: Καὶ τοὺς βαπτ. ἐπὶ τῇ τρ. ἐπον. ῥύεται καὶ τῆς ἐσ. κολ. Apud C καί deest ante τοὺς βαπτιζομένους, S ὁ τοὺς βαπτιζομένους.

O reads καί, with D, who wants the passage restored thus: Καὶ τοὺς βαπτ[ιζομένους] ἐπὶ τῇ τρ[ισμακαρίᾳ] ἐπον[ομασίᾳ] ῥύεται καὶ τῆς ἐσ[ομένης] κολ[άσεως]. In C καί is missing before τοὺς βαπτιζομένους; S reads ὁ τοὺς βαπτιζομένους.

(printed under page 144)

(62) ‹anchor: καὶ ῥύεται› · call in col 294

καί om. O.

O omits καί.

(printed under page 144)

(63) ‹anchor: ὡς ἂν› · call in col 294

ὡς ἄν D, ὅτ' ἄν C, ὅταν O.

D reads ὡς ἄν, C ὅτ' ἄν, O ὅταν.

(printed under page 144)

Footnotes

Note: the Latin col 295 has one scripture note of its own. Then come VARIAE LECTIONES (calls printed in the Greek, col 296, only) and VARIORUM NOTAE, all filed under the Latin col 295. The calls for 64–68 stand above the part of the page shown. (printed under page 145)

(a) ‹anchor: Moysis cathedra› · call in col 295

Matth. XXIII, 2.

Matthew 23:2.

(printed under page 145)

(64) ‹anchor: not visible› · call in col 295

Ita S, αὐτοῦ C, O.

So S; C and O read αὐτοῦ.

(printed under page 145)

(65) ‹anchor: not visible› · call in col 295

Vbb. ἀδίκῳ δὲ πρὸς τὸ βαπτισθῆναι accesserunt ex O, in cuj. marg. man. rec. τῷ pro τό.

The words ἀδίκῳ δὲ πρὸς τὸ βαπτισθῆναι have been added from O, in whose margin a later hand has τῷ for τό.

(printed under page 145)

(66) ‹anchor: not visible› · call in col 295

πεπραγμένων C. Subinde ἀδίκῳ δ' add. S. c. Rufino Rec. VI, 9: injusto vero.

C reads πεπραγμένων. Next, S adds ἀδίκῳ δ', with Rufinus, Recognitions 6.9: "but to the unjust."

(printed under page 145)

(67) ‹anchor: not visible› · call in col 295

ἄδειλον O.

O reads ἄδειλον.

(printed under page 145)

(68) ‹anchor: not visible› · call in col 295

ὕδατι O.

O reads ὕδατι.

(printed under page 145)

(69) ‹anchor: οἱ κάνθαροι› · call in col 295

Arist. Hist. anim. V, 19, 552, a, 17: Οἱ δὲ κάνθαροι ἣν κυλίουσι κόπρον, ἐν ταύτῃ φωλεύουσί τε τὸν χειμῶνα. S. Tum ἀνεκυλίεσθε p. ἂν ἐκυλίεσθε C.

Aristotle, History of Animals 5.19, 552a17: "The dung-beetles hibernate through the winter in the dung they roll." S. Then C reads ἀνεκυλίεσθε in place of ἂν ἐκυλίεσθε.

(printed under page 145)

(70) ‹anchor: τὸ λογικοὶ› · call in col 295

λογικόν C, τῷ λογικοὶ εἶναι conj. S.

C reads λογικόν; S conjectures τῷ λογικοὶ εἶναι.

(printed under page 145)

(71) ‹anchor: πλύνετε› · call in col 295

πλύνατε C. Tum τὸ ἀληθές O. Deinceps fuit lacuna in O inter καθαρεύειν et ὅτι, quam al. man. partim explevit verbis οὐχ ὡς inscriptis.

C reads πλύνατε. Then O reads τὸ ἀληθές. Next, O had a gap between καθαρεύειν and ὅτι, which another hand partly filled by writing in the words οὐχ ὡς.

(printed under page 145)

(72) ‹anchor: ἀλλ' ὡς› · call in col 295

ἀλλὰ ὡς C.

C reads ἀλλὰ ὡς.

(printed under page 145)

(73) ‹anchor: ἐν ἡμῖν› · call in col 295

ὑμῖν C. Ottoboniani lect. praesagivit S.

C reads ὑμῖν. S had foreseen the Ottobonian's reading.

(printed under page 145)

(74) ‹anchor: αὐτῶν λέγων› · call in col 295

λέγων add. c. O. Idem p. ἔλεγεν lacunam praebet.

λέγων is added, with O. The same manuscript has a gap after ἔλεγεν.

(printed under page 145)

(75) ‹anchor: Οὐαὶ ὑμῖν› · call in col 295

ὑμεῖς O.

O reads ὑμεῖς.

(printed under page 145)

(76) ‹anchor: ῥύπου› · call in col 295

ῥύπους C.

C reads ῥύπους.

VARIORUM NOTAE (printed under page 145)

(33) ‹anchor: ἀφωρισμένοι› · call in col 295

Ἀφωρισμένοι. Id significat nomen Φαρισαῖοι. Suspecta autem Ebionismi et Judaismi sunt quae his capitibus dicuntur de lavatione. Cot.

"Separated." That is what the name Pharisees means. What is said in these chapters about washing is, however, suspect of Ebionism and Judaism. Cotelier.

(printed under page 145)

Page

running head: 295 S. CLEMENTIS I ROM. PONT. O
marginal letters: A haec enim; B diosus verum; C rationales, cor; D hypocritas dixit :
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:296

πτισθέντων τὰς εὐποιίας. Διὸ προσφεύγετε τῷ ὕδατι, τοῦτο γὰρ μόνον τὴν τοῦ πυρὸς ὁρμὴν σβέσαι δύναται. Τούτῳ ὁ μήπω προσελθεῖν θέλων ἔτι τὸ τῆς λύσσης φέρει πνεῦμα, οὗ ἕνεκα ἐπὶ τῇ αὑτοῦ σωτηρίᾳ ὕδατι ζῶντι προσελθεῖν οὐ θέλει.

tized. Wherefore flee for refuge to the water, for this alone is able to quench the rush of fire. He who does not yet wish to approach this still bears the spirit of madness, on account of which he does not wish to approach living water for his own salvation.

XXVII. Πρόσελθε οὖν, κἂν δίκαιος ᾖς, κἂν ἄδικος. Δικαίῳ γὰρ ὄντι σοι μόνον ἔλειπε τὸ πρὸς σωτηρίαν βαπτισθῆναι, ἀδίκῳ δὲ πρὸς τὸ βαπτισθῆναι εἰς ἄφεσιν τῶν ἐν ἀγνοίᾳ προπεπραγμένων. Ἀδίκῳ δ' ὑποκαταλείπεται κατ' ἀναλογίαν τῆς ἀσεβείας ἡ ἐπὶ τὸ βάπτισμα εὐποιία. Διὸ εἴ τε δίκαιος εἶ, εἴτε ἄδικος, σπεῦσον γεννηθῆναι Θεῷ, ὅτι ἡ ἀναβολὴ κίνδυνον φέρει διὰ τὸ ἄδηλον εἶναι τοῦ θανάτου τὴν προθεσμίαν, τῷ ἐξ ὕδατος γεννῶντί σε πατρὶ διὰ τῆς εὐποιίας τὴν ὁμοιότητα δείξας. Ὡς φιλαλήθης τὸν ἀληθῆ Θεὸν τιμῶν ὡς πατέρα. Τιμὴ δὲ αὐτῷ τὸ ζῆν σε ὡς αὐτὸς δίκαιος ὢν θέλει. Δικαίου δὲ θέλημα τὸ μὴ ἀδικεῖν. Ἀδικία δέ ἐστιν φονεύειν, μισεῖν, πλεονεκτεῖν, καὶ τὰ τούτοις ὅμοια· τούτων δὲ εἴδη πολλά.

XXVII. Approach therefore, whether you are just or unjust. For to you, if you are just, there was lacking only being baptized unto salvation, and to the unjust, besides being baptized unto remission of the things previously done in ignorance, there is left behind for the unjust well-doing after baptism in proportion to his ungodliness. Wherefore whether you are just or unjust, hasten to be born to God, because delay brings danger on account of the appointed term of death being uncertain, having shown through well-doing your likeness to the Father Who begets you out of water, as a lover of truth honouring the true God as a father. And honour to Him is that you live as He Himself, being just, wishes. And the will of the Just One is not to do wrong. And wrongdoing is to murder, to hate, to defraud, and the things like these; and of these there are many kinds.

XXVIII. Πλὴν τούτοις συνεισφέρειν δεῖ τί ποτε, ὃ κοινότητα πρὸς ἀνθρώπους μὲν οὐκ ἔχει, ἴδιον δὲ θρησκείας Θεοῦ τυγχάνει. Λέγω δὴ τὸ καθαρεύειν, τὸ ἐν ἀφέδρῳ οὔσῃ τῇ ἰδίᾳ γαμετῇ μὴ κοινωνεῖν, ὅτι τοῦτο ὁ Θεοῦ κελεύει νόμος. Τί δέ; εἰ μὴ καὶ τῇ τοῦ Θεοῦ θρησκείᾳ τὸ καθαρεύειν ἀνέκειτο, ὑμεῖς ὡς οἱ κάνθαροι ἡδέως ἂν ἐκυλίεσθε. Διὸ ὡς ἄνθρωποι ἔχοντές τι πλεῖον τῶν ἀλόγων ζώων, τὸ λογικοὶ εἶναι, τὴν μὲν καρδίαν τῶν κακῶν οὐρανίῳ καθάρατε λογισμῷ, λουτρῷ δὲ πλύνετε τὸ σῶμα. Κατὰ γὰρ τὰ ἀληθῆ τὸ καθαρεύειν, οὐχ ὡς ὅτι προηγεῖται τῆς κατὰ τὴν καρδίαν καθάρσεως ἡ τοῦ σώματος ἁγνεία, ἀλλ' ὡς ὅτι ἕπεται τῷ ἀγαθῷ τὸ καθάριον. Καὶ γὰρ ὁ διδάσκαλος ἡμῶν ἐνίους τῶν ἐν ἡμῖν Φαρισαίων καὶ γραμματέων, οἵ εἰσιν ἀφωρισμένοι καὶ τὰ νόμιμα ὡς γραμματεῖς τῶν ἄλλων πλεῖον εἰδότες, ὅμως διήλεγχεν αὐτοὺς ὡς ὑποκριτὰς, ὅτι, μόνα τὰ ἀνθρώποις φαινόμενα ἁγνεύοντες, τὰ τῆς καρδίας καθαρὰ καὶ Θεῷ μόνῳ ὁρώμενα παρελίμπανον.

XXVIII. However, to these things one must contribute something which indeed does not have community with men, but happens to be peculiar to the worship of God. I mean indeed keeping pure, not having intercourse with one's own wife when she is in menstruation, because the law of God commands this. What then? If keeping pure were not also dedicated to the worship of God, you like dung-beetles would gladly roll about. Wherefore as men having something more than irrational animals, namely being rational, cleanse your heart from evils by heavenly reasoning, and wash your body with the bath. For keeping pure is in accordance with what is true, not as though purity of body precedes cleansing in the heart, but as though what is clean follows what is good. For indeed our Teacher reproved as hypocrites some of the Pharisees and scribes among us, who are separated and as scribes know the lawful ordinances more than others, because, purifying only the things that appear to men, they left aside the pure things of the heart that are seen by God alone.

XXIX. Ῥητῇ οὖν ταύτῃ φωνῇ ἐχρήσατο, τὰ ἀληθῆ πρὸς τοὺς ὑποκριτὰς αὐτῶν λέγων, οὐ πρὸς πάντας. Ἐνίων γὰρ καὶ ἐπακούειν ἔλεγεν, ὅτι τὴν Μωϋσέως ἐπιστεύθησαν καθέδραν. Πλὴν πρὸς τοὺς ὑποκριτὰς ἔλεγεν· Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτι καθαρίζετε τοῦ ποτηρίου καὶ τῆς παροψίδος τὸ ἔξωθεν, ἔσωθεν δὲ γέμει ῥύπου. Φαρισαῖε τυφλὲ, καθάρισον πρῶτον τοῦ

XXIX. He used therefore this express utterance, speaking what was true to the hypocrites among them, not to all. For to some He even said to listen, because they were entrusted with the seat of Moses. However, to the hypocrites He said: Woe to you, scribes and Pharisees, hypocrites, because you cleanse the outside of the cup and of the dish, but inside they are full of filth. Blind Pharisee, cleanse first the

Editors' notes and page, col. 296

Page

running head: I ROM. PONT. OPERA DUBIA. 296
marginal letters: A πτισθέντων τὰς; B φιλαλήθης τὸν; C ρατε λογισμῷ,; D κριτὰς ἔλεγεν·
old-edition numerals: 248 after ὄντι; 249 after σῶμα.
other: begins with fragment πτισθέντων from βαπτισθέντων

PG 2:297

ποτηρίου καὶ τῆς παροψίδος τὸ ἔσωθεν, ἵνα γένηται καὶ τὰ ἔξω αὐτῶν καθαρά. Καὶ ἀληθῶς· φωτισθέντος γὰρ τοῦ νοῦ τῇ γνώσει, ὁ μαθὼν δύναται ἀγαθὸς εἶναι, ᾧ παρέπεται τὸ καθαρὸν γενέσθαι· ἐκ τῆς ἔσω γὰρ διανοίας ἡ τοῦ ἔξω σώματος ἀγαθὴ γίνεται πρόνοια. Ὡς ἀπό γε τῆς κατὰ τὸ σῶμα ἀναισθησίας τῆς διανοίας πρόνοια γενέσθαι οὐ δύναται, οὕτως ὁ καθαρὸς καὶ τὸ ἔξω καὶ τὸ ἔσω καθᾶραι δύναται· ὁ δὲ τὰ ἔξω καθαίρων πρὸς ἀνθρώπων τὸν ἔπαινον ἀφορῶν τοῦτο ποιεῖ, καὶ ἐπαίνῳ τῶν ἱστορούντων παρὰ τῷ Θεῷ οὐδὲν ἔχει.

inside of the cup and of the dish, so that their outside also may become clean. And truly; for when the mind has been enlightened by knowledge, he who has learned is able to be good, upon which follows becoming clean; for out of the inner mind comes the good care of the outer body. Just as from insensibility as regards the body care of the mind is not able to come about, so he who is clean is able to cleanse both the outside and the inside; whereas he who cleanses the outside does this looking away towards the praise of men, and through the praise of those who behold he has nothing with God.

XXX. Τίνι δὲ οὐ φαίνεται, ὅτι κρεῖττόν ἐστι γυναικὶ ἐν γυναικείοις οὔσῃ μὴ συνελθεῖν, ἀλλὰ καθαρθείσῃ καὶ βαπτισθείσῃ; Ἀλλὰ καὶ μετὰ κοινωνίαν βαπτίζεσθαι δεῖ. Εἰ δὲ τοῦτο ποιεῖν ὀκνεῖτε, ἀναπολήσατε πῶς τὰ τῆς ἁγνείας μέρη μετεδιώκετε, ὅτε ἀναισθήτοις εἰδώλοις ἐθρησκεύετε. Αἰσχύνθητε ὅτι ἐνταῦθα, ὅπου ἐχρῆν, οὐ τὸ πλεῖον λέγω, ἀλλὰ μόνον καὶ ὅλον τὸ τῆς ἁγνείας ἀναδέξασθαι, ὀκνηρότεροι γίνεσθε. Νοήσατε οὖν τὸν ἐκεῖ ὑμᾶς πεποιηκότα, καὶ διανοηθήσεσθε τίς ἐστιν ὁ ἐνταῦθα ὄκνον πρὸς ἁγνείαν ὑμῖν ἐμβάλλων.

XXX. And to whom does it not appear that it is better not to come together with a woman when she is in her monthly courses, but when she has been cleansed and baptized? Moreover after intercourse also one must be baptized. And if you hesitate to do this, recall how you pursued the parts of purity when you worshipped senseless idols. Be ashamed that here, where it was necessary—I do not say to a greater degree, but alone and wholly—to take up the matter of purity, you become more hesitant. Understand therefore him who made you do so there, and you will perceive who it is that here casts into you hesitation towards purity.

XXXI. Ἀλλ' ἐρεῖ τις ὑμῶν· Χρὴ οὖν ἡμᾶς ποιεῖν ὅσα ἐν εἰδώλοις ἐποιοῦμεν; Φημί σοι, οὐχ ὅλα, ἀλλ' ὅσα καλῶς ἐποιεῖτε, καὶ ἐνταῦθα πλεῖον. Ὅ τι γὰρ ἂν καλῶς γίνηται ἐν τῇ πλάνῃ, ἀπὸ τῆς ἀληθείας ἤρτηται, ὡς, εἰ καί τι ἐν τῇ ἀληθείᾳ κακῶς γένοιτο, ἀπὸ τῆς πλάνης ἐστίν. Ἀπολάβετε οὖν ὑμῶν πανταχόθεν τὰ ἴδια, μὴ τὰ ἀλλότρια, καὶ μὴ λέγετε· Εἴ τι ποιοῦσιν οἱ πεπλανημένοι καλὸν, ποιεῖν οὐκ ὀφείλομεν. Τούτῳ γὰρ τῷ λόγῳ, ἐὰν μὴ φονεύῃ τις εἴδωλα σέβων, φονεύειν ὀφείλομεν, ὅτι ὁ ἐν πλάνῃ ὢν οὐ φονεύει;

XXXI. But someone of you will say: Must we therefore do whatever things we did among idols? I say to you, not all of them, but whatever things you did well, here also to a greater degree. For whatever is well done in error depends upon the truth, just as, even if anything in the truth should be badly done, it is from error. Receive back therefore from everywhere the things that are your own, not the things of others, and do not say: If those who have erred do anything good, we ought not to do it. For by this reckoning, if someone revering idols does not murder, ought we to murder, because he who is in error does not murder?

XXXII. Οὐχί· ἀλλὰ τὸ πλεῖον, ἐὰν οἱ ἐν πλάνῃ μὴ φονεύωσιν, ἡμεῖς μὴ ὀργιζώμεθα· ἐὰν ὁ ἐν πλάνῃ μὴ μοιχεύῃ, ἡμεῖς τὴν ἀρχὴν μηδὲ ἐνθυμηθῶμεν· ἐὰν ὁ ἐν πλάνῃ τὸν ἀγαπῶντα ἀγαπᾷ, ἡμεῖς καὶ τοὺς μισοῦντας· ἐὰν ὁ ἐν πλάνῃ δανείζῃ τοῖς ἔχουσιν, ἡμεῖς καὶ τοῖς μὴ ἔχουσιν. Ἀπαξαπλῶς ὀφείλομεν οἱ τὸν ἄπειρον αἰῶνα ἐλπίζοντες κληρονομεῖν, τῶν τὸν παρόντα μόνον εἰδότων, τῶν ὑπ' αὐτῶν γενομένων καλῶν κρείττω ποιεῖν, εἰδότες, ὅτι, ἐὰν αὐτῶν τὰ ἔργα τοῖς ἡμετέροις ἐν ἡμέρᾳ κρίσεως ἀνακριθέντα ἶσα τῇ εὐποιίᾳ εὑρεθῇ, καὶ ἡμεῖς ἐναισχυνθῆναι ἔχομεν, αὐτοὶ δὲ, διὰ πλάνην τὰ κατ' αὐτὸν ποιήσαντες, ἀπολέσθαι. Τὸ δὲ αἰσχυνθῆναι κατὰ τοῦτο εἴρηκα, ὅτι μὴ πλεῖον ἐποιήσαμεν αὐτῶν ὧν ναὶ πλεῖον ἐγνώκαμεν. Εἰ δὲ αἰσχυνθῆναι ἔστιν, τὴν εὐποιίαν αὐτοῖς ἴσην δείξαντας καὶ οὐ πλεῖον, πόσῳ γε μᾶλλον, ἐὰν αὐτῶν τῆς εὐποιίας τὸ ἧττον δείξωμεν;

XXXII. No; but to a greater degree, if those in error do not murder, let us not be angry; if he who is in error does not commit adultery, let us not even lust at all; if he who is in error loves him who loves him, let us love even those who hate us; if he who is in error lends to those who have, let us lend even to those who do not have. Simply in a word, we who hope to inherit the boundless age ought to do better than the good things done by them who know only the present age, knowing that, if their works when examined in the day of judgement are found equal to ours in well-doing, we indeed have cause to be put to shame, while they, having done because of error the things according to it, must perish. And being put to shame I have spoken of in this respect, that we did not do more than they than whom we have also known more. And if there is cause to be put to shame when we have shown well-doing equal to theirs and not more, by how much more if we show less than their well-doing?

Editors' notes and page, col. 297

Footnotes

Note: the scripture note (a) is printed under the Greek col 297, but its call belongs to the Latin; it is filed under the Latin col 298. Then come VARIAE LECTIONES, whose calls are printed in the Greek only; they are filed under the Latin col 298. The calls for (a) and 77–79 stand above the part of the page shown. (printed under page 146)

Footnotes

(a) ‹anchor: not visible› · call in col 298

Matth. XXIII, 25.

Matthew 23:25.

(printed under page 146)

(77) ‹anchor: not visible› · call in col 298

αὐτοῦ O.

O reads αὐτοῦ.

(printed under page 146)

(78) ‹anchor: not visible› · call in col 298

Ita O c. S, ἀνθρώπους C.

So O, with S; C reads ἀνθρώπους.

(printed under page 146)

(79) ‹anchor: not visible› · call in col 298

ἐθρησκεύετε S, O, θρησκεύετε C.

S and O read ἐθρησκεύετε; C θρησκεύετε.

(printed under page 146)

(80) ‹anchor: οὐ φονεύει› · call in col 298

Post φονεύει puncto distinguit C.

C puts a full stop after φονεύει.

(printed under page 146)

(81) ‹anchor: Οὐχί· ἀλλὰ› · call in col 298

Οὐχὶ ἄλλο C, Οὐχὶ ἀλλά S, et Ruf. Rec. VI, 13 non ita est, sed. Dein ἐάν S, ἵνα O c. C, qui conj. ἵνα εἰ οἱ.

C reads Οὐχὶ ἄλλο; S reads Οὐχὶ ἀλλά, as does Rufinus, Recognitions 6.13: "it is not so, but." Next, S reads ἐάν; O, with C, ἵνα, and C conjectures ἵνα εἰ οἱ.

(printed under page 146)

(82) ‹anchor: ἡμεῖς μὴ› · call in col 298

μή O et ex conject. C, in cuj. cod. deest. Tum μὴ μοιχεύῃ O, μοιχεύει C, qui quidem recte μή deesse vidit.

O reads μή, and C by conjecture; it is missing in his manuscript. Then O reads μὴ μοιχεύῃ, C μοιχεύει; C saw, rightly, that μή was missing.

(printed under page 146)

(83) ‹anchor: ἐνθυμηθῶμεν› · call in col 298

ἐπιθυμηθῶμεν conj. C., quod non Graecum est. Lectio vulg. recte se habet. S.

C conjectures ἐπιθυμηθῶμεν, which is not Greek. The received reading is correct. S.

(printed under page 146)

(84) ‹anchor: κρείττω› · call in col 298

κρεῖττον C.

C reads κρεῖττον.

(printed under page 146)

(85) ‹anchor: ἴσα› · call in col 298

Ita O et in marg. C, ὅσα in textu.

So O, and C in the margin; his text has ὅσα.

(printed under page 146)

(86) ‹anchor: κατ' αὐτὸν› · call in col 298

καθ' αὐτῶν C. καθ' αὐτούς leg. putat S.

C reads καθ' αὐτῶν. S thinks καθ' αὐτούς should be read.

(printed under page 146)

(87) ‹anchor: δείξαντας› · call in col 298

Ita scripsi ratione habita lect. Ottob. δείξαντα, ap. C δείξαντες. Verum jam vidit S.

I have written this, taking account of the Ottobonian's reading δείξαντα; C has δείξαντες. S had already seen the truth.

(printed under page 146)

(88) ‹anchor: πόσῳ γε› · call in col 298

πῶς γε C.

C reads πῶς γε.

(printed under page 146)

Footnotes

Note: the Latin col 299 has two scripture notes of its own; their calls stand above the part of the page shown. Then come VARIAE LECTIONES (calls printed in the Greek, col 300, only) and VARIORUM NOTAE, all filed under the Latin col 299. The calls for 89–91 stand above the part of the page shown. (printed under page 147)

(a) ‹anchor: not visible› · call in col 299

Matth. XII, 42.

Matthew 12:42.

(printed under page 147)

(b) ‹anchor: not visible› · call in col 299

Luc. XI, 32.

Luke 11:32.

(printed under page 147)

(89) ‹anchor: not visible› · call in col 299

ὅτι om. O.

O omits ὅτι.

(printed under page 147)

(90) ‹anchor: not visible› · call in col 299

Νινευῖτα O.

O reads Νινευῖτα.

(printed under page 147)

(91) ‹anchor: not visible› · call in col 299

Post ἐθνῶν addendum fort. εὖ vel καλῶς post πεποιηκότας S.

After ἐθνῶν, perhaps εὖ or καλῶς should be added after πεποιηκότας. S.

(printed under page 147)

(92) ‹anchor: πράττωσιν› · call in col 299

πράττωσιν S O, πράττουσιν C.

S and O read πράττωσιν; C πράττουσιν.

(printed under page 147)

(93) ‹anchor: ἀέναον› · call in col 299

Ita O c. S, ἀέναον C.

So O, with S; C reads ἀέναον.

(printed under page 147)

(94) ‹anchor: ἐπηκόων› · call in col 299

Leg. ὑπηκόων S.

Read ὑπηκόων. S.

(printed under page 147)

(95) ‹anchor: ἀπόστολον› · call in col 299

ἀποστόλους O. Tum addidi φεύγειν ex conjectura, inscripsique lacunae in O obviae voc. [ἀκριβῶς]. Tacet C de cod. Parisiensi.

O reads ἀποστόλους. Then I added φεύγειν by conjecture, and wrote the word [ἀκριβῶς] into the gap found in O. C says nothing about the Paris manuscript.

VARIORUM NOTAE (printed under page 147)

(34) ‹anchor: προσαγωγὰς› · call in col 299

Προσαγωγὰς προσέφερεν. Ad verbum sic verte: Divinae legi firmas adduxit accessiones; hoc est, homines nonnullos ita convertit, ut in posterum divinae revelationi ex animo crederent et adhaererent. Davis.

"He brought accessions." Translate word for word thus: "He brought firm accessions to the divine law"; that is, he so converted some men that from then on they believed and held to the divine revelation with all their heart. Davis.

(printed under page 147)

Page

running head: 299 S. CLEMENTIS I ROM. PONT. O
marginal letters: A XXXIII. Quod; B in vera; C Ita ergo; D diabolus quadraginta
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:300

XXXIII. Ὅτι δὲ ὄντως ἐν ἡμέρᾳ κρίσεως ταῖς τῶν πεπλανημένων εὐποιίαις αἱ τῶν ἀλήθειαν ἐγνωκότων ἰσάζονται πράξεις, αὐτὸς ἡμᾶς ὁ ἀψευδὴς ἐδίδαξεν, εἰπὼν πρὸς μὲν τοὺς ἀμελοῦντας ἐλθεῖν καὶ ἐπακούειν αὐτοῦ· Βασίλισσα νότου ἐγερθήσεται μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρινεῖ αὐτὴν, ὅτι ἦλθεν ἀπὸ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος· καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε, καὶ οὐ πιστεύετε. Πρὸς δὲ τοὺς ἐν τῷ λαῷ μὴ θέλοντας μετανοῆσαι ἐπὶ τῷ κηρύγματι αὐτοῦ εἶπεν· Ἄνδρες Νινευῖται ἐγερθήσονται μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρινοῦσιν αὐτὴν, ὅτι ἀκούσαντες μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδοὺ πλεῖον ὧδε, καὶ οὐδεὶς πιστεύει. Καὶ οὕτως πρὸς πᾶσαν ἀσέβειαν αὐτῶν ἀντιπαραθεὶς τοὺς ἀπὸ τῶν ἐθνῶν πεποιηκότας, εἰς κατάκρισιν τῶν ἐν θεοσεβείᾳ μηδὲ τὸ ἶσον καλὸν τοῖς πεπλανημένοις πεποιηκότων, τοὺς ἔχοντας λογισμὸν ἐνουθέτει, μὴ μόνον ὅσα τοῖς ἔθνεσι τὰ καλὰ ἴσως ποιεῖν, ἀλλὰ τὸ πλεῖον. Ὁ δὲ λόγος μοι ἐρρύη, πρόφασιν λαβὼν ἐκ τοῦ δεῖν φυλάσσειν τὴν ἄφεδρον, καὶ ἀπὸ κοινωνίας βαπτίζεσθαι, μὴ ἀρνεῖσθαι τὴν τοιαύτην ἁγνείαν, κἂν οἱ πεπλανημένοι αὐτὴν πράττωσιν, ὅτε εἰς κατάκρισιν τῶν ἐν θεοσεβείᾳ εἰσὶν οἱ ἐν πλάνῃ ποιοῦντες καλῶς μετὰ τοῦ μὴ σώζεσθαι· ὅτι ἡ τιμὴ τῆς ἁγνείας αὐτῶν ἐστι διὰ τὴν πλάνην, καὶ οὐ διὰ θρησκείαν τοῦ ὄντως Πατρὸς καὶ Θεοῦ τῶν ὅλων.

XXXIII. Now that in the day of judgement the deeds of those who have known the truth are really compared with the good works of those who have erred, He Who cannot lie Himself taught us, saying on the one hand to those who neglected to come and listen to Him: The queen of the south shall be raised up with this generation, and shall condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, more than Solomon is here, and you do not believe. And on the other hand to those among the people who did not wish to repent at His preaching He said: The men of Nineveh shall be raised up with this generation, and shall condemn it, because having heard they repented at the preaching of Jonah; and behold, more is here, and no one believes. And thus against all their ungodliness having set in contrast those from the Gentiles who had done well, unto the condemnation of those in godliness who had not done even equal good with those who had erred, He admonished those who have reason not only to do the good things equally with the Gentiles, but to a greater degree. Now this discourse flowed forth from me, having taken occasion from the necessity of observing menstruation, and of being baptized after intercourse, not to reject such purity, even if those who have erred practise it, seeing that those who do well in error, besides not being saved, are for the condemnation of those in godliness; because their honouring of purity is on account of error, and not on account of the worship of the real Father and God of all things.

XXXIV. Τοῦτο δὲ εἰπὼν, ἀπέλυσε τοὺς ὄχλους, καὶ συνήθως ἁλῶν σὺν τοῖς φιλτάτοις μεταλαβὼν, ἡσύχασεν. Οὕτως οὖν ποιῶν καὶ διαλεγόμενος ἑκάστοτε, προσαγωγὰς κατὰ τὸ βέβαιον προσέφερε τῷ τοῦ Θεοῦ νόμῳ, τοὺς νομιζομένους μετὰ τῆς νομιζομένης γενέσεως ἐλέγχων, καὶ ὅτι αὐτοματισμὸς μὲν οὐκ ἔστιν, ἀλλὰ κατὰ Πρόνοιαν διοικεῖται ὁ κόσμος.

XXXIV. And having said this, he dismissed the crowds, and having as usual partaken of salt with his dearest companions, he rested. Doing thus therefore and discoursing each time, he brought accessions firmly to the law of God, refuting the supposed gods together with the supposed nativity, and showing that there is no spontaneous chance, but the world is administered according to Providence.

XXXV. Τριῶν οὖν μηνῶν πληρωθέντων, νηστεῦσαί μοι κελεύσας ἡμερῶν, ἀγαγών με εἰς τὰς ἐν τῇ θαλάσσῃ πλησίον οὔσας πηγὰς, ὡς εἰς ἀένναον ἐβάπτισεν ὕδωρ. Οὕτως οὖν εὐωχηθέντων τῶν ἀδελφῶν ἡμῶν ἐπὶ τῇ θεοδωρήτῳ μου ἀναγεννήσει, μετ' οὐ πολλὰς ἡμέρας τοῖς πρεσβυτέροις ἐπιστρέφων ἐπὶ πάσης τῆς Ἐκκλησίας ἐνετείλατο λέγων· Ὁ ἀποστείλας ἡμᾶς Κύριος ἡμῶν καὶ προφήτης ὑφηγήσατο ἡμῖν, ὡς ὁ πονηρὸς τεσσαράκοντα ἡμέρας διαλεχθεὶς αὐτῷ καὶ μηδὲν δυνηθεὶς πρὸς αὐτὸν, ἐκ τῶν αὐτοῦ ἐπηκόων ἐπηγγέλλετο πρὸς ἀπάτην ἀποστόλους πέμψαι. Διὸ πρὸ πάντων μέμνησθε ἀπόστολον ἢ διδάσκαλον ἢ προφήτην φεύγειν

XXXV. When three months therefore had been fulfilled, having commanded me to fast for some days, he led me to the springs that are near in the sea, and baptized me as in ever-flowing water. When our brethren therefore had thus feasted over my God-given regeneration, after not many days turning to the elders in the presence of the whole Church he charged them, saying: Our Lord and Prophet Who sent us declared to us how the evil one, having conversed with Him forty days and having been able to do nothing against Him, promised to send apostles from his own subjects for deception. Wherefore before all things remember to shun an apostle or teacher or prophet

Editors' notes and page, col. 300

Page

running head: I ROM. PONT. OPERA DUBIA. 300
marginal letters: A XXXIII. Ὅτι; B ἀντιπαραθεὶς τοὺς; C ἡσύχασεν. Οὕτως; D φήτης ὑφηγήσατο
old-edition numerals: 252 after Πρὸς δὲ; 253 after ἡμερῶν,
other: (none)

PG 2:301

μὴ πρότερον [ἀκριβῶς] ἀντιβάλλοντα αὑτοῦ τὸ κήρυγμα Ἰακώβῳ τῷ λεχθέντι ἀδελφῷ τοῦ Κυρίου μου καὶ πεπιστευμένῳ ἐν Ἱερουσαλὴμ τὴν Ἑβραίων διέπειν Ἐκκλησίαν, καὶ μετὰ μαρτύρων προσεληλυθότα πρὸς ὑμᾶς, ἵνα μὴ ἡ κακία ἡ τῷ Κυρίῳ προσδιαλεχθεῖσα ἡμέρας τεσσαράκοντα, μηδὲν δυνηθεῖσα, ὕστερον, ὡς ἀστραπὴ ἐξ οὐρανοῦ ἐπὶ γῆς πεσοῦσα, καθ' ὑμῶν ἐκπέμψῃ κήρυκα, ὡς οὖν ἡμῖν τὸν Σίμωνα ὑπέβαλε προφάσει ἀληθείας ἐπ' ὀνόματι τοῦ Κυρίου ὑμῶν κηρύσσοντα, πλάνην τε ἐνσπείροντα. Οὗ χάριν ὁ ἀποστείλας ἡμᾶς ἔφη· Πολλοὶ ἐλεύσονται πρός με ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες· ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς.

who does not first [accurately] compare his preaching with James, who was called the brother of my Lord and was entrusted with governing the Church of the Hebrews in Jerusalem, and who has not come to you with witnesses, lest the malice which conversed with the Lord forty days, and was able to do nothing, afterwards, having fallen like lightning from heaven upon earth, send forth a herald against you, just as indeed it suborned Simon against us, preaching under pretext of truth in the name of your Lord, and sowing error. On account of which He Who sent us said: Many shall come to Me in sheep's clothing, but inwardly they are ravening wolves; by their fruits you shall know them.

XXXVI. Καὶ ταῦτα εἰπὼν τοὺς μὲν προπομποὺς ἐξέπεμψεν εἰς Ἀντιόχειαν τῆς Συρίας, ἐκεῖ τὴν ἑπομένην ἐπιμένειν εἰπών. Τῶν οὖν πορευθέντων ὁ Πέτρος πολλῶν πεπεισμένων ὄχλων νόσους, πάθη, δαίμονας ἀπελάσας, καὶ εἰς τὰς ἐν τῇ θαλάσσῃ πλησίον οὔσας πηγὰς βαπτίσας, καὶ εὐχαριστίαν κλάσας, Μαροόνην τὸν ἀποδεξάμενον αὐτὸν, ἤδη λοιπὸν τέλειον ὄντα, ἐπίσκοπον καταστήσας καὶ πρεσβυτέρους δώδεκα ὁρίσας καὶ διακόνους δείξας καὶ χηρικὰ συστησάμενος, ὑπέρ τε τοῦ κοινοῦ καὶ συμφέροντος τῆς Ἐκκλησίας τῇ τάξει προσομιλήσας, καὶ τῷ ἐπισκόπῳ Μαροόνῃ πείθεσθαι συμβουλεύσας, ἤδη τριῶν μηνῶν πληρωθέντων τοῖς ἐν Τριπόλει τῆς Φοινίκης ἀποταξάμενος, τὴν ἐπὶ Ἀντιόχειαν τῆς Συρίας ἐπορεύετο ὁδὸν, πάντων ἡμᾶς προπεμπόντων μετὰ τῆς προσηκούσης τιμῆς.

XXXVI. And having said these things, he sent forth the forerunners to Antioch of Syria, telling them to await the following company there. When they had gone, therefore, Peter, having driven away diseases, sufferings, and demons from many persuaded crowds, and having baptized them in the springs that are near in the sea, and having broken the Eucharist, and having appointed Maroones, who had received him and was now henceforth perfect, as bishop, and having designated twelve elders and pointed out deacons and organized the order of widows, and having discoursed to the order concerning the common good and what was profitable for the Church, and having counselled them to obey the bishop Maroones, now when three months had been fulfilled having bidden farewell to those in Tripolis of Phoenicia, he went on the road towards Antioch of Syria, all escorting us on our way with the fitting honour.

Editors' notes and page, col. 301

Footnotes

Note: on this page the Greek is the left column (col 301) and the Latin the right (col 302 by the page's sequence). The scripture note (a) Matth. VII, 15 is printed under the Greek; no call (a) is seen in the Greek of this column. The VARIAE LECTIONES have their calls in the Greek only. All are filed under the Latin col 302. The foot covers the end of Homily XI and the start of Homily XII. The calls 96–100 and 1–7 of Homily XI all stand in this column (96 μετὰ, 97 προσδιαλεχθεῖσα, 98 οὖν, 99 ὀνόματι, 100 ἐνσπείροντα, 1 ἐνδύμασι, 2 ἐπιγνώσεσθε, 3 προπομποὺς, 4 τῇ, 5 κλάσας, 6 καὶ before συμφέροντος, 7 τιμῆς); 8–9 fall in Homily XII. (printed under page 148)