PG 2 · cols. 356–365

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

Editors' preface

ὉΜΙΛΙΑ ΙΕʹ.

HOMILY XV.

I. Ὄρθρου δὲ γενομένου ὁ πατὴρ μετὰ τῆς μητρὸς ἡμῶν καὶ τῶν τριῶν υἱῶν εἰσελθὼν, ἔνθα ὁ Πέτρος ἦν, προσαγορεύσας ἐκαθέσθη, ἔπειτα καὶ ἡμεῖς, αὐτοῦ κελεύσαντος. Καὶ ὁ Πέτρος τῷ πατρὶ προσεμβλέψας ἔφη· Σπεύδω ὁμόφρονά σε γενέσθαι γυναικὶ καὶ τέκνοις, ὅπως αὐτοῖς καὶ ἐνταῦθα ὁμοδίαιτος ᾖς, κἀκεῖ μετὰ τὸν ἀπὸ τοῦ σώματος τῆς ψυχῆς χωρισμὸν συνὼν ἄλυπος ἔσῃ. Ἢ γὰρ οὐ τὰ μέγιστά σε λυπεῖ καὶ αὐτοὺς τὸ μὴ ἀλλήλοις συνεῖναι; Καὶ ὁ πατήρ· Καὶ πάνυ γε. Καὶ ὁ Πέτρος· Εἰ οὖν καὶ ἐνταῦθα τὸ ἀλλήλων κεχωρίσθαι λυπεῖ, μετὰ θάνατον πάντως ὀφειλόμενον ὑμῖν μετ' ἀλλήλων μὴ εἶναι, πόσῳ γε μᾶλλον λυπήσει, σὲ μὲν ἄνδρα σοφὸν ὄντα τῷ τῆς γνώμης σου λόγῳ τῶν σῶν κεχωρίσθαι, αὐτοὺς δὲ πολὺ μᾶλλον ὀδυνᾶσθαι τῷ εἰδέναι, ὅτι σε ἄλλα φρονοῦντα αἰώνιος μένει κόλασις, ῥητοῦ δόγματος ἀποφάσει;

I. And when daybreak had come, our father, having entered together with our mother and the three sons where Peter was, after greeting him sat down, and then we also, at his bidding. And Peter, having looked earnestly at our father, said: I am eager that you should become of one mind with your wife and children, so that both here you may live under the same roof with them, and there, after the separation of the soul from the body, being with them you shall be free from grief. For does not the not being with one another grieve you and them in the highest degree? And our father: Most certainly indeed. And Peter: If therefore even here to be separated from one another grieves you, when after death it is altogether due to you not to be with one another, how much more indeed will it grieve you, that you, being a wise man, by reason of your opinion are separated from your own, while they are much more pained by knowing that eternal punishment awaits you for thinking otherwise, by sentence of an express decree?

II. Καὶ ὁ πατὴρ ἔφη· Ἀλλ' οὐκ ἔστιν, ὦ φίλτατε, τὸ ἐν ᾅδου ψυχὰς κολάζεσθαι, αὐτῆς ἅμα τῷ ἀποστῆναι τοῦ σώματος εἰς ἀέρα λυομένης. Καὶ ὁ Πέτρος ἔφη· Μέχρις οὖν ὅτε ἂν περὶ τούτου πείσωμέν σε, ἀπόκριναί μοι, οὐ δοκεῖ σοι, σὲ μὲν ἀπιστοῦντα τὴν κόλασιν μὴ λυπεῖσθαι, ἐκείνους δὲ πεπεισμένους ἀνάγκην ἔχειν περὶ σοῦ ἀνιᾶσθαι; Καὶ ὁ πατήρ· Ἀκολούθως λέγεις. Καὶ ὁ Πέτρος· Διὰ τί δὲ αὐτοὺς οὐκ ἀπαλλάξεις μεγίστης περὶ σοῦ λύπης, τῇ θρησκείᾳ συνθέμενος, οὐ δυσωπίᾳ λέγω, ἀλλ' εὐγνωμοσύνῃ, περὶ τῶν λεγομένων σοι ὑπ' ἐμοῦ ἀκούων, καὶ κρίνων εἰ ταῦτα οὕτως ἔχει, ἢ οὔ; καὶ εἰ μὲν οὕτως ἔχει ὡς λέγομεν, καὶ ὧδε συναπολαύσεις τοῖς φιλτάτοις, κἀκεῖ συναναπαύσῃ· εἰ δὲ ἐν τῇ τῶν λόγων σου σκέψει δείξῃς τὰ ὑφ' ἡμῶν λεγόμενα μῦθόν τινα ψευδῆ εἶναι, καὶ οὕτως καλῶς ποιήσεις, αὐτοὺς ὁμογνώμονάς σοι εἰληφὼς, καὶ τοῦ κεναῖς ἐλπίσιν ἐπερείδεσθαι παύσεις, καὶ ψευδῶν φόβων ἀπαλλάξεις.

II. And our father said: But it is not the case, O dearest friend, that souls are punished in Hades, since the soul, immediately upon departing from the body, is dissolved into air. And Peter said: Until, therefore, such time as we persuade you concerning this, answer me, does it not seem to you that you, disbelieving the punishment, are not grieved, whereas they, being persuaded of it, have necessity to be distressed concerning you? And our father: You speak consistently. And Peter: And why will you not free them from very great grief concerning you, by assenting to our religion—not out of deference, I mean, but out of fairness—hearing concerning the things spoken to you by me, and judging whether these things are so, or not? And if indeed it is so as we say, both here you will enjoy the company of your dearest ones, and there you will rest together with them; whereas if in the examination of your arguments you show the things spoken by us to be some false myth, even thus you will do well, having won them over to be of one mind with you, and you will make them cease from leaning upon vain hopes, and will free them from false fears.

III. Καὶ ὁ πατήρ· Πολλὰ φαίνῃ μοι εὔλογα λέγων.

III. And our father: You seem to me to say many reasonable things.

Editors' notes and page, col. 356

Footnotes

[Heading as printed: VARIAE LECTIONES. The calls are printed in the Greek text only; filed under the Latin column per the rule.] (printed under page 175)

(94) ‹anchor: not visible› · call in col 356

Ita O. c. Epit., ἐποιησάμην C. Supra ἐθέλων leg. censet S.

So O with the Epitome; C has ἐποιησάμην. Above, S thinks ἐθέλων should be read.

(printed under page 175)

(95) ‹anchor: not visible› · call in col 356

εἶναι p. τὸν μάγον ὄντα O.

O has εἶναι after τὸν μάγον ὄντα.

(printed under page 175)

(96) ‹anchor: not visible› · call in col 356

ὡς ἂν C.

C has ὡς ἄν.

(printed under page 175)

(97) ‹anchor: not visible› · call in col 356

χαρᾶς πληρωθέντες O.

O has χαρᾶς πληρωθέντες ("filled with joy").

(printed under page 175)

(98) ‹anchor: συνὼν ἄλυπος ἔσῃ› · call in col 356

μετὰ τὸν χωρισμὸν τῆς ψυχῆς ἀπὸ τοῦ σώματος συνόντα ἄλυπον ἔσεσθαι C. In Epit. 122, συνὼν ἐν εὐφροσύνῃ διάγῃς.

C has μετὰ τὸν χωρισμὸν τῆς ψυχῆς ἀπὸ τοῦ σώματος συνόντα ἄλυπον ἔσεσθαι. In the Epitome, 122: συνὼν ἐν εὐφροσύνῃ διάγῃς ("being with them, you may live in gladness").

(printed under page 175)

(99) ‹anchor: Εἰ οὖν καὶ› · call in col 356

καί add. c. O.

I have added καί with O.

(printed under page 175)

(100) ‹anchor: μᾶλλον λυπήσει› · call in col 356

μᾶλλον οὐ λυπήσει C.

C has μᾶλλον οὐ λυπήσει.

(printed under page 175)

(1) ‹anchor: γνώμης σου λόγῳ› · call in col 356

Ita Epit. et O, λόγῳ σου C.

So the Epitome and O; C has λόγῳ σου.

(printed under page 175)

(2) ‹anchor: οὖν ὅτε ἄν› · call in col 356

ἄν om. O.

O omits ἄν.

(printed under page 175)

(3) ‹anchor: τούτου πείσωμεν› · call in col 356

Ita S, πείσομεν C, O.

So S; C and O have πείσομεν.

(printed under page 175)

(4) ‹anchor: τῶν λόγων σου› · call in col 356

σου interposui c. O.

I have inserted σου with O.

(printed under page 175)

Page

running head: S I ROM. PONT. OPERA DUBIA. 356
marginal letters: A Ἐπειδὴ τὸ; B ὉΜΙΛΙΑ ΙΕʹ.; C ὄντα τῷ; D κρίνων εἰ
old-edition numerals: 307 after ἔπειτα; 308 after συναπολαύσεις
other: (none)
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at I.

PG 2:357

Καὶ ὁ Πέτρος ἔφη· Τί οὖν ἐστὶ τὸ κρατοῦν σε, μὴ εἰς τὴν ἡμετέραν πίστιν ἐλθεῖν, λέγε, ἵνα εἰς αὐτὸ λέγειν ἀρξώμεθα. Πολλὰ γάρ ἐστι τὰ κρατοῦντα· τοὺς μὲν πεπεισμένους ἀσχολίαν ἀγορασμῶν, πράξεων, γεωργιῶν, φροντίδων, καὶ ὅσα τοιαῦτα· ἀπιστοῦντας δὲ, ἀφ' ὧν εἶ καὶ σὺ, ὑπολήψεις τοῦ νομίζειν, ἢ θεοὺς τοὺς οὐκ ὄντας εἶναι, ἢ τὸ γενέσει τὰ πάντα ὑποκεῖσθαι ἢ αὐτοματισμῷ, ἢ τὰς ψυχὰς θνητὰς εἶναι, ἢ καὶ τὸν ἡμέτερον λόγον ψευδῆ ὡς οὐκ οὔσης προνοίας.

And Peter said: What then is it that holds you back from coming into our faith? Tell me, so that we may begin to speak to that point. For many are the things that hold men back: those who are persuaded, preoccupation with purchases, business transactions, farming, cares, and all such things; and those who disbelieve, among whom are you also, preconceived notions of supposing either that gods exist who do not exist, or that all things are subject to nativity or to chance, or that souls are mortal, or even that our word is false as though providence did not exist.

IV. Ἐγὼ δὲ προνοίᾳ Θεοῦ τὰ πάντα διοικεῖσθαι ἐκ τῶν περὶ σὲ γενομένων εἶναι λέγω, τοσούτοις ἔτεσι τὴν διάστασιν σοῦ τε καὶ τῶν σῶν γενέσθαι. Ἐπεὶ γὰρ σὺν σοὶ ὄντες ἴσως τῶν τῆς θεοσεβείας λόγων οὐκ ἂν ἐπήκουσαν, ᾠκονομήθη σὺν μητρὶ ἡ ἀποδημία καὶ ναυάγιον καὶ θανάτου ὑπόνοια καὶ ἀπρασίαι· ἔτι τε καὶ ἐκπαιδευθῆναι αὐτοὺς τὰ Ἑλλήνων καὶ ἄθεα δόγματα, ἵνα μᾶλλον ὡς εἰδότες ταῦτα ἀνασκευάζειν δυνατοὶ ὦσιν· ἐπὶ τούτοις τὸ φιλῆσαι τὸν τῆς θεοσεβείας λόγον, καὶ ἐμοὶ ἑνωθῆναι δυνηθῆναι, πρὸς τὸ συλλαβέσθαι μου τῷ κηρύγματι· ἀλλ' ἔτι μὴν συνελθεῖν καὶ τὸν ἀδελφὸν Κλήμεντα, καὶ οὕτως τὴν μητέρα ἐπιγνωσθῆναι, καὶ ὑπὸ θεραπείας τῆς θεότητος πληροφορηθῆναι, καὶ μετ' οὐ πολὺ εὐθὺ τὰ δίδυμα τέκνα ἐπιγνωσθέντα καὶ ἐπιγνόντα καὶ τῆς ἄλλης ἡμέρας σοι συντυχεῖν, καὶ τοὺς σοὺς ἀπολαβεῖν. Τοσαύτην οὖν ταχεῖαν ἁρμονίαν πανταχόθεν συνδραμοῦσαν εἰς ἕνα γνώμης σκοπὸν οὐκ οἶμαι ἀπρονόητον εἶναι.

IV. But I say that from the things that have happened concerning you it is by the providence of God that all things are administered, and that for so many years the separation of you and yours took place. For since, had they been with you, perhaps they would not have hearkened to the words of godliness, there was ordained the journey abroad with their mother, and shipwreck, and suspicion of death, and failure to be sold; and furthermore also that they should be thoroughly educated in the doctrines of the Greeks, and godless ones, so that knowing these they might be the more able to overthrow them; besides these things, their loving the word of godliness, and being enabled to be united with me, in order to assist in my preaching; nay more, that their brother Clement also should come together with them, and thus their mother should be recognized, and through healing be fully assured of the Deity, and after no long while straightway the twin children, having been recognized and having recognized her, on the next day also should meet with you, and that you should recover your own. Such a swift harmony, therefore, having run together from every side unto one goal of purpose, I do not think to be without providence.

V. Καὶ ὁ πατὴρ τῷ Πέτρῳ ἤρξατο λέγειν· Μὴ νόμιζε, φίλτατέ μοι Πέτρε, ἐν ἐννοίᾳ μὴ ἔχειν περὶ τοῦ ὑπὸ σοῦ κηρυσσομένου λόγου. Πέρας γοῦν ταύτης τῆς παρῳχηκυίας νυκτὸς πολλὰ τοῦ Κλήμεντος προτρεπόμενά μοι τῇ ὑπὸ σοῦ κηρυσσομένῃ ἀληθείᾳ συνθέσθαι, ἀπεκρινάμην· Τί γὰρ καινότερον ἐντέλλεσθαι δύναταί τις παρ' ὃ οἱ ἀρχαῖοι παρῄνεσαν; Ὁ δὲ ἠρέμα γελάσας ἔφη· Πολλὴ διαφορὰ, πάτερ, μεταξὺ τῶν τῆς θεοσεβείας λόγων καὶ τῶν τῆς φιλοσοφίας. Ὁ γὰρ τῆς ἀληθείας λόγος ἀπόδειξιν ἔχει τὴν ἐκ προφητείας, ὁ δὲ τῆς φιλοσοφίας καλλιλογίας παρέχων ἐκ στοχασμῶν δοκεῖ παριστάνειν τὰς ἀποδείξεις. Καὶ ὁμῶς ταῦτα εἰπὼν δείγματος χάριν τὸν περὶ φιλανθρωπίας μοι λόγον ἐξέθετο, ὅνπερ αὐτῷ ὑφηγήσω, ὃς ἀδικώτατός μοι μᾶλλον

V. And our father began to say to Peter: Do not suppose, my dearest Peter, that I do not have in mind concerning the word preached by you. At all events, last night, when Clement was urging me with many words to assent to the truth preached by you, I answered: Why, what newer thing is anyone able to enjoin beyond what the ancients exhorted? And he, having laughed gently, said: There is a great difference, father, between the words of godliness and those of philosophy. For the word of truth has the proof that comes from prophecy, while that of philosophy, furnishing fine language, seems to present its proofs from conjectures. And at the same time, having said these things, by way of a specimen he set forth to me the discourse concerning love of mankind, which you had expounded to him, which rather to me most unjust

Editors' notes and page, col. 357

Footnotes

[Heading as printed: VARIAE LECTIONES. The calls are printed in the Greek text only; filed under the Latin column per the rule.] (printed under page 176)

Footnotes

(5) ‹anchor: not visible› · call in col 358

ἔφη deest in O. Tum scripsi κρατοῦν σε, μὴ εἰς c. eodem, κρατοῦν σε εἰς C, μή alios inserere notans in margine. Hic et infra C var. lect. apposuit duorum codd. Regiae Bibliothecae 148 et 804 Clementinam Epitomen continentium, sed vulgata longiorem ex Clementinorum laciniis. Non omnes repetivi, cum sint pleraeque, ut recte notat S., non tam lectionis varietates, quam interpretamenta.

ἔφη is missing in O. Then I have written κρατοῦν σε, μὴ εἰς with the same manuscript; C has κρατοῦν σε εἰς, noting in the margin that others insert μή. Here and below C added the variant readings of two manuscripts of the Royal Library, 148 and 804, which contain the Clementine Epitome, but one longer than the common one, made from shreds of the Clementines. I have not repeated them all, since most of them, as S. rightly notes, are not so much variant readings as interpretations.

(printed under page 176)

(6) ‹anchor: not visible› · call in col 358

Vbb. λέγε, ἵνα εἰς αὐτὸ λέγειν ἀρξώμεθα non leguntur in O.

The words λέγε, ἵνα εἰς αὐτὸ λέγειν ἀρξώμεθα are not read in O.

(printed under page 176)

(7) ‹anchor: not visible› · call in col 358

ἀσχολίαι bene C. Tum πράσεων conj. D. Frustra: πράξεις apud scriptores aetatis inferioris sunt munera officii. S.

C rightly has ἀσχολίαι. Then D conjectures πράσεων. Needlessly: in writers of the later age πράξεις are the duties of an office. S.

(printed under page 176)

(8) ‹anchor: not visible› · call in col 358

ἀπιστοῦντας D, ἀπιστοῦσι C, O. Codices Regii 148 et 804 haec habent: Ἀπιστοῦσι δὲ πολλοί, ὡς καὶ σὺ ὑπολαμβάνεις. Καὶ γὰρ ἢ θεοὺς τοὺς οὐκ ὄντας εἶναι λέγετε ἤ, κ. τ. λ.

D has ἀπιστοῦντας; C and O have ἀπιστοῦσι. The Royal manuscripts 148 and 804 have this: "But many disbelieve, as you also suppose. For either you say that gods who do not exist are, or," and so on.

(printed under page 176)

(9) ‹anchor: not visible› · call in col 358

εἶναι accessit ex O.

εἶναι has been added from O.

(printed under page 176)

(10) ‹anchor: not visible› · call in col 358

Ita var. lect. ap. C et Epit., λεγομένων C, O.

So a variant reading in C and the Epitome; C and O have λεγομένων.

(printed under page 176)

(11) ‹anchor: not visible› · call in col 358

τὸν — λόγον C.

C has τὸν — λόγον.

(printed under page 176)

(12) ‹anchor: not visible› · call in col 358

ναυφραγίῳ C in textu, ναυφράγιον ex conject., ναυάγιον var. lect. in marg. Tum πρᾶσις vel πεπρᾶσθαι p. ἀπρασίαι conj. C, ἀφασίαι (stupores) legi vult D. In duobus Ci codd. et in O des. vbb. καὶ ἀπρασίαι.

C has ναυφραγίῳ in the text, ναυφράγιον by conjecture, and ναυάγιον as a variant reading in the margin. Then C conjectures πρᾶσις or πεπρᾶσθαι after ἀπρασίαι; D wants ἀφασίαι (stupors) read. In two of C's manuscripts and in O the words καὶ ἀπρασίαι are missing.

(printed under page 176)

(13) ‹anchor: not visible› · call in col 358

καί om. var. lect. ap. C.

A variant reading in C omits καί.

(printed under page 176)

(14) ‹anchor: not visible› · call in col 358

συλλαμβάνεσθαι var. lect. ap. C. Cotelerius haec perperam interpretatur: συλλαμβάνεσθαί τινι significat succurrere alicui. Debebat vertere: ad adjuvandam praedicationem meam. S.

συλλαμβάνεσθαι is a variant reading in C. Cotelerius interprets this wrongly: συλλαμβάνεσθαί τινι means to come to someone's aid. He ought to have translated: to help my preaching. S.

(printed under page 176)

(15) ‹anchor: τῆς θεότητος› · call in col 358

τὴν θεότητα O. Idem εὐθύς.

O has τὴν θεότητα. The same has εὐθύς.

(printed under page 176)

(16) ‹anchor: τὰ δίδυμα τέκνα› · call in col 358

τέκνα deest in O. Tum τῇ ἄλλῃ ἡμέρᾳ var. lect. ap. C.

τέκνα is missing in O. Then τῇ ἄλλῃ ἡμέρᾳ is a variant reading in C.

(printed under page 176)

(17) ‹anchor: Πέρας› · call in col 358

τέρας Cl. Falsa notat S de C, qui exhibet πέρας.

Cl. has τέρας. S. reports C wrongly, for C gives πέρας.

(printed under page 176)

(18) ‹anchor: προτρεπόμενά μοι› · call in col 358

προτρεπομένου με bene C. Tum add. συνθέσθαι c. O et var. lect. ap. C.

C rightly has προτρεπομένου με. Then I have added συνθέσθαι with O and a variant reading in C.

(printed under page 176)

(19) ‹anchor: μεταξὺ τῶν τῆς› · call in col 358

τῶν τῆς recepi c. O, var. lect. ap. C et Epit. 125.

I have accepted τῶν τῆς with O, a variant reading in C, and the Epitome, 125.

(printed under page 176)

(20) ‹anchor: τῆς ἀληθείας λόγος› · call in col 358

λόγος accessit ex O.

λόγος has been added from O.

(printed under page 176)

(21) ‹anchor: ἔχει τὴν› · call in col 358

τήν add. c. O, var. lect. ap. C et Epit.

I have added τήν with O, a variant reading in C, and the Epitome.

(printed under page 176)

(22) ‹anchor: δοκεῖ παριστάνειν› · call in col 358

περιστᾶν C, παριστᾶν S.

C has περιστᾶν, S. παριστᾶν.

(printed under page 176)

(23) ‹anchor: λόγον ἐξέθετο› · call in col 358

ἐξέθετο λόγον C.

C has ἐξέθετο λόγον.

(printed under page 176)

(24) ‹anchor: αὐτῷ ὑφηγήσω› · call in col 358

Cfr. hom. XII, 25 seqq.

Compare Homily XII, 25 ff.

(printed under page 176)

Footnotes

[On this page the Latin stands in the left-hand column (359), the Greek in the right (360). The scripture note is printed under the Latin; the VARIAE LECTIONES are called in the Greek only and are filed under the Latin column per the rule.] (printed under page 177)

(a) ‹anchor: not visible (call above the crop)› · call in col 359

Luc. VI, 29; Matth. V, 39.

Luke 6:29; Matthew 5:39.

[VARIAE LECTIONES.] (25–26) ‹anchor: not visible› · call in col 359 Vid. Suicer Thesaur. s. v. Credner, Beitraege I, 308. S. Tum adjunxi ἔν c. O.

See Suicer, Thesaurus, under the word; Credner, Beiträge I, 308. S. Then I have added ἔν with O.

(printed under page 177)

(27) ‹anchor: not visible› · call in col 359

ὅς p. ὁ πατήρ O.

O has ὅς after ὁ πατήρ.

(printed under page 177)

(28) ‹anchor: not visible› · call in col 359

Ita optime S, ὀφεῖλον absurde O, Epit. barbarice ὀφειλῶς

So S., very well; O absurdly has ὀφεῖλον; the Epitome, barbarously, ὀφειλῶς.

(printed under page 177)

(29) ‹anchor: not visible› · call in col 359

μήν om. O.

O omits μήν.

(printed under page 177)

(30) ‹anchor: not visible› · call in col 359

τί ascripsi ex O et Epit.

I have added τί from O and the Epitome.

(printed under page 177)

(31) ‹anchor: not visible› · call in col 359

ἄλλο τι C. Insequens καί inserui c. O.

C has ἄλλο τι. I have inserted the following καί with O.

(printed under page 177)

(32) ‹anchor: not visible› · call in col 359

ὀφείλων S, O, ὀφειλῶς C, qui notat: Poena quadrupli in furto sancitur legibus plurimis.

S. and O have ὀφείλων, C ὀφειλῶς, who notes: "The fourfold penalty for theft is laid down by very many laws."

(printed under page 177)

(33) ‹anchor: not visible› · call in col 359

τοὺς ἑτέρου βασιλέως ὄντας p. τὸν (ἐν C add. ex conject.) ἑτέρου βασιλείᾳ ὄντα O.

O has τοὺς ἑτέρου βασιλέως ὄντας after τὸν (C adds ἐν by conjecture) ἑτέρου βασιλείᾳ ὄντα.

(printed under page 177)

(34) ‹anchor: τὰ ἑαυτοῦ ἀδεῶς› · call in col 359

Fortasse ἡδέως. S.

Perhaps ἡδέως ("gladly"). S.

(printed under page 177)

(35) ‹anchor: εὐλόγως ὑποσταίη› · call in col 359

Ita O c. S, ὑποστέῃ C. Cfr hom. III, 31, 71, XII, 4.

So O, with S.; C has ὑποστέῃ. Compare Homily III, 31, 71; XII, 4.

(printed under page 177)

(36) ‹anchor: Οὐκοῦν› · call in col 359

οὔκουν C.

C has οὔκουν.

(printed under page 177)

(37) ‹anchor: καθὸ› · call in col 359

καθά C.

C has καθά.

(printed under page 177)

(38) ‹anchor: Οἱ δ'› · call in col 359

ὦσιν οἱ p. εἰσίν· οἱ δ' C, ὦσιν; οἱ S.

C has ὦσιν οἱ after εἰσίν· οἱ δ'; S. has ὦσιν; οἱ.

(printed under page 177)

(39) ‹anchor: χαρίζονται› · call in col 359

Ita O c. S, χαρίζοντι C.

So O, with S.; C has χαρίζοντι.

(printed under page 177)

(40) ‹anchor: Ἄκουε δὴ› · call in col 359

δέ O.

O has δέ.

(printed under page 177)

(41) ‹anchor: παρὼν προφήτης› · call in col 359

προφήτης παρών C.

C has προφήτης παρών.

(printed under page 177)

(42) ‹anchor: ἐσόμενον ἀΐδιον› · call in col 359

ἴδιον O.

O has ἴδιον.

(printed under page 177)

Page

running head: 359 S. CLEMENTIS I ROM. PONT. O
marginal letters: A aiebat esse,; B vel aliud; C VII. Et; D vero hominum
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:360

ἐφαίνετο. Καὶ τὸ πῶς ἐρῶ. Δίκαιον ἔφασκεν εἶναι καὶ τῷ τύπτοντι αὐτοῦ τὴν σιαγόνα παρατιθέναι καὶ τὴν ἑτέραν, καὶ τῷ αἴροντι αὐτοῦ τὸ ἱμάτιον προσδιδόναι καὶ τὸ μαφόριον, ἀγγαρεύοντι δὲ μίλιον ἓν συναπέρχεσθαι δύο, καὶ ὅσα τοιαῦτα

appeared. And how, I will tell. He said that it was just both to offer to him who strikes his cheek the other also, and to him who takes away his cloak to give besides the veil also, and with him who compels him to go one mile to go along for two, and all such things.

VI. Καὶ ὁ Πέτρος ἀπεκρίνατο· Ἀλλ' ἐνόμισας ἄδικον ὅ τι δικαιότατόν ἐστιν. Εἴ σοι φίλον ἐστὶν, ἄκουσον. Καὶ ὁ πατὴρ ἔφη· Πάνυ μοι φίλον. Καὶ ὁ Πέτρος· Οὐ δοκεῖ σοι, δύο ἐχθρῶν βασιλέων ὄντων καὶ διῃρημένας τὰς χώρας ἐχόντων, εἴ τις ἐκ τῶν τοῦ ἑνὸς ὑπηκόων ἐν τῇ τοῦ ἑτέρου χώρᾳ φωραθείη, καὶ διὰ τοῦτο θάνατον ὀφείλων, ἐὰν ῥαπίσματι καὶ μὴ θανάτῳ τῆς τιμωρίας ἀπολυθῇ, οὐ φαίνεται μὴν ὁ ἀπολύσας φιλάνθρωπος εἶναι; Καὶ ὁ πατὴρ ἔφη· Καὶ πάνυ. Καὶ ὁ Πέτρος ἔφη· Τί δὲ, εἰ καὶ ἴδιόν τί τινος αὐτὸς οὗτος ἀφέληται, ἢ καὶ ἀλλότριον, καὶ ἐπὶ τούτῳ συλληφθεὶς ἐὰν διπλάσιον δῷ, τετραπλάσιον ὀφείλων, καὶ τὸ θανεῖν, ὡς ἐν τοῖς τοῦ ἐναντίου ἁλοὺς ὅροις, οὐ δοκεῖ σοι ὅτι ὁ λαβὼν τὸ διπλάσιον καὶ θανάτου αὐτὸν ἀπολύσας φιλάνθρωπος τυγχάνει; Καὶ ὁ πατὴρ ἔφη· Φαίνεται. Καὶ ὁ Πέτρος· Τί δέ; οὐ χρὴ τὸν ἐν ἑτέρου βασιλείᾳ ὄντα, καὶ ταῦτα πονηροῦ τινος ἐχθροῦ, τοῦ ζῆν χάριν πάντας κολακεύειν, καὶ ἀγγαρεύουσιν ἐπὶ πλεῖον ὑπείκειν, μὴ προσαγορεύοντας προσαγορεύειν, ἐχθροὺς διαλλάσσειν, ὀργιζομένοις μὴ φιλονεικεῖν, τὰ ἑαυτοῦ ἀδεῶς παντὶ αἰτοῦντι παρέχειν, καὶ ὅσα τοιαῦτα; Καὶ ὁ πατήρ· Πάντα μᾶλλον εὐλόγως ὑποσταίη, εἴπερ τούτων τὸ ζῆν προκρίνει.

VI. And Peter answered: Nay, you supposed to be unjust that which is most just. If it is pleasing to you, hear. And our father said: It is altogether pleasing to me. And Peter: Does it not seem to you that, when there are two hostile kings holding divided territories, if anyone of the subjects of the one be caught in the territory of the other, and on account of this owes death, if with a blow on the cheek and not with death he be released from the punishment, he who released him manifestly appears to be humane? And our father said: Most certainly. And Peter said: And what if this same man also take away from someone something of his own, or even another's, and having been arrested for this, if he give double, when he owes fourfold and death besides, as having been caught within the borders of the adversary, does it not seem to you that he who took the double and released him from death happens to be humane? And our father said: It appears so. And Peter: What then? Ought not he who is in the kingdom of another, and that too of some wicked enemy, for the sake of living to flatter all, and to yield the more to those who compel him to go, to greet those who do not greet him, to reconcile enemies, not to strive with those who are angry, fearlessly to furnish his own things to everyone who asks, and all such things? And our father: All things rather would he reasonably endure, if indeed he prefers living to these things.

VII. Καὶ ὁ Πέτρος· Οὐκοῦν οὓς ἀδικεῖσθαι ἔλεγες, αὐτοὶ παρορισταὶ τυγχάνουσιν, καθὸ ἐν ἑτέρου εἰσὶ βασιλείᾳ, καὶ τοσοῦτον πλεονέκται εἰσὶν, ὅσον κεκτημένοι εἰσίν; Οἱ δ' ἀδικεῖν νομιζόμενοι τοσαῦτα ἑκάστῳ τῷ ἐξ ἐναντίας ὄντι χαρίζονται, ὅσα ἂν αὐτοῖς ἔχειν συγχωρῶσιν. Αὐτῶν γάρ ἐστι ταῦτα τῶν τὰ παρόντα ἑλομένων. Καὶ εἰς τοσοῦτον φιλάνθρωποί εἰσιν, ὡς τὸ ζῆν αὐτοῖς συγχωρεῖν. Καὶ τὸ μὲν παράδειγμα οὕτως ἔχει. Ἄκουε δὴ αὐτὸ τὸ πρᾶγμα. Ὁ τῆς ἀληθείας παρὼν προφήτης ἐδίδαξεν ἡμᾶς, ὅτι ὁ τῶν ὅλων δημιουργὸς καὶ Θεὸς δυσί τισιν ἀπένειμε βασιλείας δύο, ἀγαθῷ τε καὶ πονηρῷ, δοὺς τῷ μὲν κακῷ τοῦ παρόντος κόσμου μετὰ νόμου τὴν βασιλείαν, ὥστ' ἂν ἔχειν ἐξουσίαν κολάζειν τοὺς ἀδικοῦντας· τῷ δὲ ἀγαθῷ τὸν ἐσόμενον ἀΐδιον αἰῶνα. Ἕκαστον δὲ τῶν ἀνθρώπων ἐλεύθερον ἐποίησεν ἔχειν τὴν ἐξουσίαν ἑαυτὸν ἀπονέμειν ᾧ βούλεται, ἢ τῷ παρόντι κακῷ ἢ τῷ μέλλοντι ἀγαθῷ. Ὧν οἱ ἑλόμενοι τὰ παρόντα ἐξουσίαν ἔχουσι πλουτεῖν, τρυφᾷν, ἥδεσθαι, καὶ πᾶν ὅ τι ἂν δύνωνται. Τῶν γὰρ ἐσομένων ἀγαθῶν οὐδὲν ἕξουσιν. Οἱ δὲ τὰ τῆς μελλούσης

VII. And Peter: Are not those, therefore, whom you said were wronged, themselves transgressors of boundaries, inasmuch as they are in the kingdom of another, and are defrauders to such an extent as they possess? Whereas those who are supposed to do wrong grant as a favour to each one who is of the opposite side so many things as they permit them to have. For these things belong to those who have chosen the present things. And to such an extent are they humane, as to permit them to live. And the illustration indeed is thus. Hear now the matter itself. The Prophet of truth, being present, taught us that the Creator and God of all assigned two kingdoms to certain two, both good and evil, having given to the evil one the kingdom of the present world with a law, so as to have authority to punish those who do wrong; and to the good one the coming everlasting age. And He made each of men free to have the authority to assign himself to whom he wishes, either to the present evil one or to the coming good one. Of whom those who have chosen the present things have authority to be rich, to live in luxury, to take pleasure, and whatever they may be able. For of the coming good things they shall have nothing. But those who have judged to receive the things of the coming

Editors' notes and page, col. 360

Page

running head: I ROM. PONT. OPERA DUBIA. 360
marginal letters: A ἐφαίνετο. Καὶ; B τινος αὐτὸς; C αὐτοὶ παρορισταὶ; D αἰῶνα. Ἕκαστον
old-edition numerals: 311 after ὡς ἐν; 312 after ἀδικοῦντας· τῷ
other: (none)

PG 2:361

βασιλείας κρίναντες λαβεῖν, τὰ ἐνταῦθα ὡς ἀλλοτρίου βασιλέως ἴδια ὄντα αὐτοῖς νομίζεσθαι οὐκ ἔξεστιν, ἢ ὕδατος μόνου καὶ ἄρτου καὶ τούτων μεθ' ἱδρώτων ποριζομένων πρὸς τὸ ζῆν (ἐπειδὴ ἑκοντὶ ἀποθανεῖν οὐκ ἔξεστιν), ἔτι δὲ καὶ περιβολαίου ἑνὸς, γυμνὸν γὰρ ἑστάναι οὐκ ἐφίεται, ἕνεκεν τοῦ παντὸς ὁρῶντος οὐρανοῦ.

kingdom, for them it is not lawful that the things here, as belonging to an alien king, should be deemed their own, save water only and bread, and these procured with sweat for living (since it is not lawful to die willingly), and furthermore also one garment, for to stand naked is not permitted, on account of the all-seeing heaven.

VIII. Εἰ μὲν οὖν τὸν ἀκριβῆ τοῦ πράγματος λόγον ἀκοῦσαι θέλῃς, οὓς μικρῷ τάχιον εἴρηκας ἀδικεῖσθαι, αὐτοὶ μᾶλλον ἀδικοῦσιν. Ὅτι αὐτοὶ μὲν οἱ τὰ ἐσόμενα ἑλόμενοι ἐν τοῖς παροῦσι σύνεισι τοῖς κακοῖς, κατὰ πολλὰ τῶν ἴσων αὐτοῖς ἀπολαύοντες, αὐτοῦ τε τοῦ ζῆν, τοῦ φωτὸς, τοῦ ἄρτου, τοῦ ὕδατος, τοῦ ἱματίου καὶ ἄλλων τοιούτων τινῶν. Οἱ δὲ ἀδικεῖν ὑπὸ σοῦ νομισθέντες τοῖς ἐσομένοις ἀγαθοῖς ἀνδράσιν οὐδὲν συνυπάρχουσιν. Καὶ ὁ πατὴρ πρὸς ταῦτα ἀπεκρίνατο· Νῦν με ὅτε πέπεικας ὅτι οἱ ἀδικοῦντες αὐτοὶ ἀδικοῦνται, οἱ δὲ ἀδικούμενοι μᾶλλον πλεονεκτοῦσιν, ἔτι μᾶλλον ἀδικώτατον ὅλων μοι φαίνεται τὸ πρᾶγμα, ὅτι οἱ μὲν δοκοῦντες ἀδικεῖν πολλὰ τοῖς τὰ ἐσόμενα ἑλομένοις συγχωροῦσιν· οἱ δὲ δοκοῦντες ἀδικεῖσθαι αὐτοὶ ἀδικοῦσιν, ὅτι τὰ ὅμοια οὐ παρέχουσιν ἐκεῖ τοῖς ἐνταῦθα αὐτοῖς συγκεχωρηκόσιν, ἃ αὐτοὶ αὐτοῖς συνεχώρησαν. Καὶ ὁ Πέτρος· Οὐδὲ τοῦτο ἄδικον, διὰ τὸ ἐξουσίαν ἔχειν ἕκαστον τὰ παρόντα αἱρεῖσθαι ἢ τὰ μέλλοντα, εἴτε μικρὰ εἴη, εἴτε μεγάλα. Ἰδίᾳ κρίσει καὶ βουλῇ ὁ ἑλόμενος οὐκ ἀδικεῖται, λέγω δὴ οὐδ' ἂν τὰ μικρὰ ἕληται, ἐπεὶ πρυέκειτο τὰ μεγάλα. Προέκειτο γὰρ αὐτῷ καὶ τὰ μικρά. Καὶ ὁ πατὴρ ἔφη· Ὀρθῶς ἔφης, καὶ γὰρ εἴρηταί τινι Ἑλλήνων σοφῷ· Αἰτία ἑλομένων, Θεὸς ἀναίτιος.

VIII. If therefore you wish to hear the accurate account of the matter, those whom a little while before you said were wronged, themselves rather do wrong. Because those very ones who have chosen the coming things are together with the evil in the present things, enjoying in many respects equal things with them, both life itself, light, bread, water, clothing, and certain other such things. Whereas those who were supposed by you to do wrong are in no way associated with the good men in the coming things. And our father answered to these things: Now when you have persuaded me that those who do wrong are themselves wronged, while those who are wronged rather have the advantage, the matter appears to me still more the most unjust of all, because those who seem to do wrong concede many things to those who have chosen the coming things; whereas those who seem to be wronged themselves do wrong, because they do not furnish there the like things to those who here have conceded to them the things which they themselves conceded to them. And Peter: Neither is this unjust, because each one has authority to choose the present things or the coming things, whether they be small or great. He who chooses by his own judgement and counsel is not wronged, I mean not even if he choose the small things, since the great things lay before him. For the small things also lay before him. And our father said: Rightly have you spoken, for indeed it has been said by a certain wise man of the Greeks: The blame is of those who choose; God is blameless.

IX. Ἀλλ' ἔτι μὴν καὶ τοῦτόν μοι δίελθε τὸν λόγον. Μέμνημαι τὸν Κλήμεντα εἰπόντα μοι, ὅτι τὰ ἀδικήματα

IX. Nay more, go through this argument also for me. I remember Clement saying to me that wrongs

Editors' notes and page, col. 361

Footnotes

[Two series are printed: VARIAE LECTIONES (superscript numerals, called in the Greek only) and VARIORUM NOTAE (parenthesized numeral). All are filed under the Latin column (362) per the rule. Sheet signatures at the page foot ("Patrol. Gr. II.", "12") are not notes and are not set.] [VARIAE LECTIONES.] (printed under page 178)

Footnotes

(43) ‹anchor: not visible› · call in col 362

λαβεῖν, τά O, λαβεῖν τῶν C. Locum mendosum Schliemannus Clem. p. 239 sic emendat: τοῖς δὲ — κρίνασι λαβεῖν, τὰ ἐντ. ὡς ἀλλ. βασ., ἴδια ὄντα αὐτοῖς — ὕδωρ μόνον καὶ ἄρτον — περιβόλαιον ἐν — Ego malim: οἱ δὲ βασιλέως ἴδιοι ὄντες οὐδενὸς ἐξουσίαν ἔχουσιν, εἰ μή, κ. τ. λ. vel οὐδὲν αὐτοῖς λογίζεσθαι ἐξουσίαν ἔχουσιν ἐκτός, κ. τ. λ. S.

O has λαβεῖν, τά; C λαβεῖν τῶν. Schliemann, Die Clementinen, p. 239, emends the faulty passage thus: τοῖς δὲ — κρίνασι λαβεῖν, τὰ ἐντ. ὡς ἀλλ. βασ., ἴδια ὄντα αὐτοῖς — ὕδωρ μόνον καὶ ἄρτον — περιβόλαιον ἐν —. I would prefer: "but those who belong to the king have authority over nothing, except," and so on; or: "they have no authority to reckon anything their own beyond," and so on. S.

(printed under page 178)

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νομίζεσθαι exh. etiam O, sed ad oram: Ἴσως νοσφίζεσθαι ἢ αὐτῶν νομίζεσθαι.

O also gives νομίζεσθαι, but in the margin: "Perhaps νοσφίζεσθαι, or αὐτῶν νομίζεσθαι."

(printed under page 178)

(45) ‹anchor: not visible› · call in col 362

Schliemannus l. c. scribit ἑκόντι· at nihil mutandum cl. Lobeck Phryn. p. 5. S.

Schliemann, in the place cited, writes ἑκόντι; but nothing should be changed: compare Lobeck, Phrynichus, p. 5. S.

(printed under page 178)

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ἐφεῖται O.

O has ἐφεῖται.

(printed under page 178)

(47) ‹anchor: not visible› · call in col 362

Fort. πάντ' ἐφορῶντος. S.

Perhaps πάντ' ἐφορῶντος ("of him who oversees all"). S.

(printed under page 178)

(48) ‹anchor: not visible› · call in col 362

θέλεις O. Subinde οὗς O et ex conject. C, in cuj. textu ὡς.

O has θέλεις. Next, O has οὗς, and so does C by conjecture; his text has ὡς.

(printed under page 178)

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Cotelerius reponit καλοῖς, eamque lectionem in sua versione dedit expressam. Sed sana est vulgata. Mendum suspicatus est vir doctissimus, quod τοῖς κακοῖς non masculinam, sed neutram potestatem tribuerit. D. Neque O approbat Ci conjecturam καλοῖς, cum exhibeat κακοῖς. Tum ἀπολαύοντες O c. D, ἀπολαβόντες C. Cfr. hom. XI, 16.

Cotelerius restores καλοῖς and rendered that reading in his translation. But the common text is sound. That most learned man suspected an error because he gave τοῖς κακοῖς a neuter sense, not a masculine one. D. Nor does O support C's conjecture καλοῖς, since it gives κακοῖς. Then O, with D, has ἀπολαύοντες; C ἀπολαβόντες. Compare Homily XI, 16.

(printed under page 178)

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Lege ἐν τοῖς ἐσομένοις τοῖς ἀγ. ἀνδ., quemadmodum supra legebatur ἐν τοῖς παροῦσι σύνεισιν τοῖς κακοῖς S.

Read ἐν τοῖς ἐσομένοις τοῖς ἀγ[αθοῖς] ἀνδ[ράσι], just as above the text read ἐν τοῖς παροῦσι σύνεισιν τοῖς κακοῖς. S.

(printed under page 178)

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ὅτε om. O.

O omits ὅτε.

(printed under page 178)

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ὅλον C.

C has ὅλον.

(printed under page 178)

(53) ‹anchor: ἃ αὐτοὶ› · call in col 362

Fortasse οὗτοι. S.

Perhaps οὗτοι. S.

(printed under page 178)

(54) ‹anchor: λέγω δὴ› · call in col 362

δή; S. δέ C, O.

S. has δή; C and O have δέ.

[VARIORUM NOTAE.] (printed under page 178)

(45) ‹anchor: Θεὸς ἀναίτιος› · call in col 362

Καὶ γὰρ εἴρηταί τινι Ἑλλήνων σοφῷ· αἰτία ἑλομένων, Θεὸς ἀναίτιος. Pari modo apud Lucianum de mercede conductis in fine: Μέμνησο τοῦ σοφοῦ λέγοντος, ὡς Θεὸς ἀναίτιος, αἰτία δὲ ἑλομένου. Et ut cujusdam veterum profertur in pseudo-Origenis Comment. ad Job cap. XXXVIII, vers. 7. Scripsit Plato lib. X De republica paulo ante finem: Αἰτία ἑλομένου, Θεὸς ἀναίτιος· sicque citatur a Justino Martyre Apolog. II, pag. 84; Clemente Alexandrino Strom. V, p. 643, ac Theodorito de Evangelica veritate ex Graeca seu gentili philosophia serm. 6. Suis vero cum verbis miscet Clemens laudatus Paedagogi I, cap. 8, necnon Eusebius Praeparat. evang. lib. VI, cap. 250, et adversus Hieroclem p. 542, 544. Denique Gregorii Nazianzeni eo alludentis locus est Invectiva prima contra Julianum p. 68: Ἀναίτιον γὰρ παντάπασι κακῶν τὸ θεῖον, ἀγαθὸν τῇ φύσει τυγχάνον, καὶ τοῦ προελομένου τὰ τῆς κακίας. Justa itaque censura Ammonii Hermiae Commentario in librum Aristotelis De interpretatione: Καθάπερ ὁ ἀπαιδεύτως παρ' Ὁμήρῳ λέγων· Ἐγὼ δ' οὐκ αἴτιός εἰμι, / Ἀλλὰ Ζεύς, καὶ Μοῖρα, καὶ ἠεροφοῖτις Ἐριννύς. Il. Τ, 86, 87. COT. — Par huic impia vox illa Dianae ad Theseum, cum inscius, Venere ita volente, perdiderit filium Hippolytum, apud Euripidem: Ἀνθρώποισι δὲ, / Θεῶν διδόντων, εἰκὸς ἐξαμαρτάνειν. V. 1433, 1434. DRACH.

"For it has been said by a certain wise man of the Greeks: the blame is theirs who choose; God is blameless." In the same way in Lucian, On Salaried Posts, at the end: "Remember the wise man who says that God is blameless, and the blame is his who chooses." And it is quoted as the saying of one of the ancients in the pseudo-Origen Commentary on Job, ch. 38, v. 7. Plato wrote it in Book 10 of the Republic, a little before the end: "The blame is his who chooses; God is blameless." It is cited so by Justin Martyr, Apology II, p. 84; by Clement of Alexandria, Stromata V, p. 643; and by Theodoret, On the Gospel Truth from Greek or Pagan Philosophy, discourse 6. The Clement just named works it into his own words in the Paedagogus I, ch. 8, and so does Eusebius in the Preparation for the Gospel, Book 6, ch. 250, and Against Hierocles, pp. 542, 544. Lastly there is the passage of Gregory Nazianzen alluding to it, in the first Invective against Julian, p. 68: "For the divine is wholly blameless of evils, being good by nature; the things of wickedness belong to him who has chosen them." Hence the just censure of Ammonius Hermiae, in his Commentary on Aristotle's On Interpretation: "Like the man in Homer who says, without learning: 'It is not I who am to blame, / but Zeus, and Fate, and the Erinys who walks in mist.'" Iliad 19, 86–87. COTELERIUS. — Like this is that impious saying of Diana to Theseus, after he had unknowingly destroyed his son Hippolytus by the will of Venus, in Euripides: "For men, / when the gods grant it, it is natural to err." Lines 1433–1434. DRACH.

(printed under page 178)

Footnotes

[On this page the Latin stands in the left-hand column (363), the Greek in the right (364). The scripture note is printed under the Latin. The VARIAE LECTIONES and VARIORUM NOTAE are called in the Greek and are filed under the Latin column per the rule.] (printed under page 179)

(a) ‹anchor: beatos praedicavit› · call in col 363

Matth. V, 3.

Matthew 5:3.

[VARIAE LECTIONES.] (printed under page 179)

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παθήματα O.

O has παθήματα.

(printed under page 179)

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ἐσθῆτα C.

C has ἐσθῆτα.

(printed under page 179)

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Εἰ γὰρ ἐν πᾶσι τὰ κτήματα προξενεῖν οἶδε τοῖς ἔχουσιν ἁμαρτήματα p. πᾶσι τὰ κτήματα ἁμαρτήματα O. Idem scr. ὁπώσποτε.

O has "For if in all things possessions are apt to procure sins for those who have them" after πᾶσι τὰ κτήματα ἁμαρτήματα. The same writes ὁπώσποτε.

(printed under page 179)

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Ita O c. S, διείλας C. Occurrit forma εἰλάμην (Lob. Phryn. p. 183), non autem, quantum sciam, aoristus act. εἶλα. S. Tum p. τά sensus postulat εἶναι, esse in cujusvis potestate. D. S maluerit ὄντος.

So O, with S.; C has διείλας. The form εἰλάμην occurs (Lobeck, Phrynichus, p. 183), but not, so far as I know, an active aorist εἶλα. S. Then after τά the sense calls for εἶναι, to be in anyone's power. D. S. would prefer ὄντος.

(printed under page 179)

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Dedi καὶ τὰ πάθη c. O, κατὰ πᾶσιν (lectio monstruosa) C, παντάπασιν S ex conjectura.

I have given καὶ τὰ πάθη with O; C has κατὰ πᾶσιν (a monstrous reading); S., by conjecture, παντάπασιν.

(printed under page 179)

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τό D, τοῦ C, O.

D has τό; C and O τοῦ.

(printed under page 179)

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Ita O c. S, ὑπάρχῃ C. Tum omisi Ci τά ante ἄλλως c. O.

So O, with S.; C has ὑπάρχῃ. Then, with O, I have left out C's τά before ἄλλως.

(printed under page 179)

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τοτῶς Cl et S.

Cl. and S. have τοτῶς [so printed].

(printed under page 179)

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δέ Cl et O, δή C.

Cl. and O have δέ; C δή.

(printed under page 179)

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εἶτα add. c. O.

I have added εἶτα with O.

(printed under page 179)

(65) ‹anchor: πλουτοῦσι πενόμενοι› · call in col 363

ἢ τοῦ πένητος πενία, ἐὰν ὀρέγεται (ὀρέγηται var. lect. ap. C.) ὧν οὐ χρή. ὥστε (ὥσπερ conj. S) τινὲς τῇ προαιρέσει πλουτοῦσιν C.

C has "or the poor man's poverty, if he reaches (a variant reading in C: ὀρέγηται) for what he ought not. So that (S. conjectures ὥσπερ, "just as") some are rich in their choosing."

(printed under page 179)

(66) ‹anchor: πένητας ἐμακάρισεν› · call in col 363

Credner, Beitr. I, 307. S.

Credner, Beiträge I, 307. S.

(printed under page 179)

(67) ‹anchor: μηδὲν ἁμαρτάνοντας› · call in col 363

Ita S ὅτι μηδὲν ἁμαρτάνοντες C et O qui om. seq. καί a S additum. τὴν ἐλ. S, O, τῆς ἐλ. C.

So S.; C and O have ὅτι μηδὲν ἁμαρτάνοντες, and they omit the following καί, which S. added. S. and O have τὴν ἐλ[εημοσύνην], C τῆς ἐλ[εημοσύνης].

(printed under page 179)

(68) ‹anchor: οὐκ ἔχοντας› · call in col 363

ἔχουσι O.

O has ἔχουσι.

[VARIORUM NOTAE.] (printed under page 179)

(46) ‹anchor: not visible› · call in col 363

Ἃ κεκτήμεθα πλείονα, etc. Duriuscule sunt haec adversus divitias dicta: unde a Metaphraste molliuntur Epitome cap. 127. Certe apud Epiphanium haeresi 30, cap. 17, Ebionaei gloriantur se esse ac vocari πτωχούς. Inveni autem usurpatum comma verborum istorum in Vita Nili junioris, quam Romae edendam curavit Matthaeus Caryophilus p. 142, hoc pacto: Μάθετε, ἀδελφοί, τοῦτο, ὅτι ἡ τῶν πραγμάτων ὁπωσδήποτε στέρησις, ἁμαρτημάτων ἐστὶν ἀφαίρεσις. COT.

"The more things we possess," etc. These words against riches are rather harsh, so the Metaphrast softens them in the Epitome, ch. 127. Certainly in Epiphanius, Heresy 30, ch. 17, the Ebionites boast that they are and are called "the poor." And I have found a clause of these words used in the Life of Nilus the Younger, which Matthaeus Caryophilus had published at Rome, p. 142, in this way: "Learn this, brothers: that being deprived of things in any way whatever is a taking away of sins." COTELERIUS.

(printed under page 179)

Page

running head: 363 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:364

καὶ τὰ πάθη εἰς ἄφεσιν ἁμαρτιῶν πάσχομεν. Καὶ ὁ Πέτρος· Ὀρθῶς ἔχει καὶ οὕτως. Ἡμεῖς γὰρ οἱ ἑλόμενοι τὰ ἐσόμενα, ἃ κεκτήμεθα πλείονα, εἴτε ἐσθήματα εἴτε βρώματα, εἴτε ποτὰ, εἴτε ἄλλα τινὰ, ἁμαρτίας κεκτήμεθα, διὰ τὸ δεῖν μηδὲν ἔχειν, ὡς μικρῷ τάχιον διεῖλον τὸν λόγον. Πᾶσι τὰ κτήματα ἁμαρτήματα. Ἡ τούτων ὅπως ποτὲ στέρησις ἁμαρτιῶν ἐστιν ἀφαίρεσις. Καὶ ὁ πατὴρ ἔφη· Ἀκολούθως ἔχει, καθὼς δύο διεῖλες ὅρους τῶν δύο βασιλέων, τὰ ἐφ' ἑκάστῳ τῶν ὑπὸ τὴν ἐξουσίαν αὐτῶν ὄντων αἱρεῖσθαι ὃ βούλεται. Τί δὲ καὶ τὰ πάθη εἰ δικαίως πάσχομεν; καὶ ὁ Πέτρος· Δικαιότατα. Ἐπεὶ γὰρ ὁ τῶν σωζομένων ὅρος ἐστὶν, ὡς ἔφην, τὸ μηδενὶ μηδὲν ὑπάρχειν, ὑπάρχει δὲ πολλὰ πολλοῖς κτήματα, καὶ ἄλλως ἁμαρτήματα, τούτου χάριν ἐξ ὑπερβαλλούσης θεοῦ φιλανθρωπίας ἐπάγεται τὰ πάθη τοῖς μὴ εἰλικρινῶς πολιτευομένοις, ἵνα διὰ τὸ ποσῶς φιλόθεον προσκαίροις τιμωρίαις αἰωνίων σωθῶσι κολάσεων.

and afflictions we suffer for the remission of sins. And Peter said: It holds rightly thus also. For we who have chosen the things to come, whatever we possess in abundance, whether garments, or meats, or drinks, or any other things, we possess sins, because we ought to have nothing, as I divided the argument a little earlier. To all, possessions are sins. The deprivation of these in whatever way is a taking away of sins. And our father said: It holds consistently, just as you divided two boundaries of the two kings, that each of those under their authority chooses the things in his power as he wills. But what of afflictions also, whether we suffer them justly? And Peter said: Most justly. For since the boundary of those who are saved is, as I said, that nothing belong to anyone, yet many possessions belong to many, and otherwise sins, for this reason out of the surpassing loving-kindness of God afflictions are brought upon those who do not conduct their lives sincerely, so that on account of their some measure of love for God they may by temporary punishments be saved from eternal chastisements.

X. Καὶ ὁ πατήρ· Τί δὲ οὐ πολλοὺς ἀσεβεῖς ὁρῶμεν πένητας; Εἶτα παρὰ τοῦτο καὶ οὗτοι τῶν σωζομένων εἰσίν; Καὶ ὁ Πέτρος· Οὐ πάντως. Οὐ γὰρ ἀποδεκτὴ ἡ πενία ὧν μὴ προσῆκεν ὀρεγομένη. Ὥστε τινὲς τῇ προαιρέσει πλουτοῦσι πενόμενοι χρήμασιν, καὶ ὡς πλεονεκτεῖν ἐπιθυμοῦντες τιμωροῦνται. Ἀλλ' οὐδὲ ἐν τῷ πένητα εἶναί τινα πάντως δίκαιός ἐστιν. Δύναται γὰρ πτωχὸς μὲν τοῖς χρήμασιν εἶναι, ἐπιθυμεῖν δὲ ἢ καὶ πράττειν ὃ προηγουμένως οὐ χρή. Ἢ γὰρ εἴδωλα σέβει, ἢ βλασφημεῖ, ἢ πορνεύει, ἢ ἀδιαφόρως ζῇ, ἢ ἐπιορκῶν, ἢ ψευδόμενος, ἢ ἀπίστως βιούς. Πλὴν ὁ διδάσκαλος ἡμῶν πιστοὺς πένητας ἐμακάρισεν, καὶ αὐτοὺς οὐχ ὡς παρεσχηκότας τι, οὐδὲ γὰρ εἶχον, ἀλλ' ὡς μηδὲν ἁμαρτάνοντας, καὶ ἐπὶ μόνῳ τῷ τὴν ἐλεημοσύνην μὴ ποιεῖν, διὰ τὸ μὴ ἔχειν, καταδικασθῆναι οὐκ ἔχοντας. Καὶ ὁ πατήρ· Ἀληθῶς πάνυ κατὰ τὴν ὑπόθεσιν ὀρθῶς ἔχειν τὰ πράγματα φαίνεται, διὸ καὶ προαιρέσεως ἐγενόμην τῇ τάξει παντὸς ἐπακοῦσαι τοῦ λόγου.

X. And our father said: What then? Do we not see many ungodly men poor? Are these also on that account among those who are saved? And Peter said: Not at all. For poverty is not acceptable when it longs for things that are not fitting. So that some are rich in purpose though poor in wealth, and as desiring to have more are punished. Nor yet in anyone's being poor is he altogether righteous. For he can be a beggar in wealth, yet desire or even do what above all he ought not. For either he worships idols, or blasphemes, or commits fornication, or lives indifferently, either swearing falsely, or lying, or living unfaithfully. Nevertheless our Teacher pronounced faithful poor men blessed, and them not as having given anything, for they had nothing, but as sinning in nothing, and as not being able to be condemned on the sole ground of not doing alms, because they had nothing. And our father said: Truly, according to the hypothesis matters appear to hold very rightly; wherefore I have formed the purpose of listening to the whole discourse in order.

XI. Καὶ ὁ Πέτρος· Οὐκοῦν τοῦ λοιποῦ σπεύδοντί σοι τὰ κατὰ τὴν ἡμετέραν θρησκείαν μαθεῖν, ὀφείλω τῇ τάξει τὸν λόγον ἐκθεῖναι ἀπ' αὐτοῦ ἀρχόμενος τοῦ Θεοῦ, καὶ δεικνὺς ὅτι αὐτὸν μόνον δεῖ λέγειν Θεὸν,

XI. And Peter said: Therefore, for the rest, since you are eager to learn the things concerning our religion, I ought to set forth the discourse in order, beginning from God Himself, and showing that Him alone one must call God,

Editors' notes and page, col. 364

Page

running head: TIS I ROM. PONT. OPERA DUBIA. 364
marginal letters: A ματα καὶ τὰ πάθη; B πολλὰ πολλοῖς; C Ἢ γὰρ εἴδωλα; D Θεοῦ, καὶ δεικνὺς
old-edition numerals: 314 after ἑλόμενοι; 315 after τιμωροῦνται.
other: begins mid-word ματα (from ἁμαρτήματα)

PG 2:365

ἑτέρους δὲ μήτε λέγειν μήτε νομίζειν, καὶ ὅτι ὁ παρὰ τοῦτο ποιῶν αἰωνίως ἔχει κολασθῆναι, ὡς εἰς αὐτὸν τὸν τῶν ὅλων δεσπότην ἀσεβήσας τὰ μέγιστα. Καὶ ταῦτα εἰπὼν καὶ τοῖς ὑπὸ παθῶν ὀχλουμένοις καὶ νοσοῦσι καὶ δαιμονῶσι τὰς χεῖρας ἐπιθεὶς καὶ εὐξάμενος καὶ ἰασάμενος ἀπέλυσε τοὺς ὄχλους. Καὶ εἶθ' οὕτως εἰσιὼν τῶν συνηθεστέρων ἁλῶν μεταλαβὼν ὕπνωσεν.

and neither call nor deem others so, and that he who acts contrary to this is to be chastised eternally, as having committed the greatest ungodliness against the Master of all Himself. And having said these things, and having laid his hands upon those troubled by sufferings and sick and possessed by demons, and having prayed and healed them, he dismissed the crowds. And then having entered thus and partaken of his customary salt, he slept.

Editors' notes and page, col. 365

Footnotes

[Heading as printed: VARIAE LECTIONES. The calls are printed in the Greek text only; filed under the Latin column per the rule.] (printed under page 180)

(69) ‹anchor: not visible› · call in col 365

λελέγειν (sic) O.

O has λελέγειν (sic).

(printed under page 180)

(70) ‹anchor: not visible› · call in col 365

δαιμονιῶσι C.

C has δαιμονιῶσι.

(printed under page 180)

(71) ‹anchor: not visible› · call in col 365

συνήθων O, quod praestat.

O has συνήθων, which is better.

(printed under page 180)

(72) ‹anchor: not visible› · call in col 365

Ita O c. S, ἴδεν C.

So O, with S.; C has ἴδεν.

(printed under page 180)

(73) ‹anchor: not visible› · call in col 365

ἐπ' D, ἀπ' C, O.

D has ἐπ'; C and O ἀπ'.

(printed under page 180)

(74) ‹anchor: not visible› · call in col 365

λέγων O.

O has λέγων.

(printed under page 180)

(75) ‹anchor: not visible› · call in col 365

γε om. O. Tum διαλεγομένῳ O c. Epit., διαλεγομένου C.

O omits γε. Then O, with the Epitome, has διαλεγομένῳ; C διαλεγομένου.

(printed under page 180)

(76) ‹anchor: τινῶν τῶν ἑταίρων› · call in col 365

τῶν ἑταίρων om. O.

O omits τῶν ἑταίρων.

(printed under page 180)

(77) ‹anchor: ὑπέσχου ἐχθὲς› · call in col 365

χθές O.

O has χθές.

(printed under page 180)

(78) ‹anchor: λέγειν Θεόν› · call in col 365

Θεόν addidi cum O et Epit.

I have added Θεόν with O and the Epitome.

(printed under page 180)

(79) ‹anchor: σου τὴν ἀπόνοιαν› · call in col 365

πρόνοιαν C, ὑπόνοιαν Epit.

C has πρόνοιαν, the Epitome ὑπόνοιαν.

(printed under page 180)

(80) ‹anchor: δημοσίᾳ πεπιστευμένων› · call in col 365

πεπιστωμένων O, qui deinde τὰ νῦν.

O has πεπιστωμένων, and then τὰ νῦν.

(printed under page 180)

(81) ‹anchor: αὐτῶν τὴν› · call in col 365

σήν Cl et S invitis codd.

Cl. and S. have σήν, against the manuscripts.

(printed under page 180)

(82) ‹anchor: ὅτι ψευδῆ› · call in col 365

Ita O c. D, ψευδής C, qui conj. ψεύδεις. Epit. ψευδῆ τὰ ὑπεσχημένα. Cfr. infra c. 8.

So O, with D.; C has ψευδής, and conjectures ψεύδεις. The Epitome has ψευδῆ τὰ ὑπεσχημένα ("the things promised are false"). Compare below, ch. 8.

(printed under page 180)

(83) ‹anchor: νομίζειν Θεόν› · call in col 365

Θεόν O.

O has Θεόν.

(printed under page 180)

(84) ‹anchor: ἀποκρίνῃ μοι› · call in col 365

ἢ γὰρ οὐχ; ἀπόκριναί μοι conj. D.

D. conjectures ἢ γὰρ οὐχ; ἀπόκριναί μοι ("Or is it not so? Answer me").

(printed under page 180)