PG 2 · cols. 365–384

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

Editors' preface

ὉΜΙΛΙΑ ΙϚʹ.

HOMILY XVI.

I. Ὄρθρου δὲ ἐξιὼν ὁ Πέτρος καὶ ἐπιστὰς ἐπὶ τὸν συνήθη τοῦ διαλέγεσθαι τόπον ὄχλον πολὺν συνεστῶτα εἶδεν. Καὶ ἅμα τῷ μέλλειν διαλέγεσθαι αὐτὸν εἰσῄει τις τῶν αὐτοῦ διακόνων λέγων· Σίμων ἀπὸ Ἀντιοχείας ἐληλυθὼς ἐπ' αὐτῆς ἑσπέρας, μαθὼν ὑποσχόμενόν σε τὸν περὶ μοναρχίας ποιεῖσθαι λόγον, ἕτοιμός ἐστι μετά γε Ἀθηνοδώρου τοῦ Ἐπικουρείου διαλεγομένῳ σοι ἐπελθεῖν, πρὸς τὸ ἀντιλέγειν δημοσίᾳ πᾶσι τοῖς ὑπὸ σοῦ ὁπώσποτε ὑπὲρ μοναρχίας λεγομένοις λόγοις. Ταῦτα τοῦ διακόνου λέγοντος, ἰδοὺ αὐτὸς εἰσῄει Σίμων μετὰ Ἀθηνοδώρου καὶ ἄλλων τινῶν τῶν ἑταίρων, καὶ πρὸ τοῦ τι τὸν Πέτρον φθέγξασθαι αὐτὸς προλαβὼν ἔφη·

I. Now at dawn Peter went out, and having stood at the customary place of conversing, saw a great crowd gathered together. And just as he was about to converse, one of his deacons came in, saying: Simon, having come from Antioch this very evening, having learned that you promised to deliver the discourse concerning the sole rule of God, is ready together with Athenodorus the Epicurean to come upon you as you converse, in order to speak publicly against all the words spoken by you in whatever way on behalf of the sole rule of God. While the deacon was saying these things, behold, Simon himself came in with Athenodorus and certain others of his companions, and before Peter uttered anything, he himself anticipated him and said:

II. Ἔμαθον ὡς ὑπέσχου ἐχθὲς τῷ Φαύστῳ, εἰς τὴν σήμερον δεῖξαι τῇ τάξει τὸν λόγον ποιούμενος, καὶ ἀπ' αὐτοῦ ἀρχόμενος τοῦ τῶν ὅλων δεσπότου, ὅτι αὐτὸν μόνον δεῖ λέγειν Θεὸν, ἄλλους δὲ μήτε λέγειν μήτε νομίζειν, ὅτι ὁ παρὰ τοῦτο ποιῶν αἰωνίως κολασθῆναι ἔχει. Πρὸ πάντων δὲ ἀληθῶς καταπέπληγμαί σου τὴν ἀπόνοιαν, ὅτι ἤλπισας εἰς τὴν σὴν βούλησιν μεταπεῖσαι ἄνδρα σοφὸν, καὶ ταῦτα πρεσβύτην. Ἀλλ' οὐκ ἐπιτεύξῃ τῶν σῶν βουλευμάτων, ταύτῃ μᾶλλον, παρόντος ἐμοῦ, καὶ τοὺς ψευδεῖς σου διελέγχοντος λόγους. Ἴσως γὰρ ἐμοῦ μὴ παρόντος ἠπατήθη ἂν ὁ σοφὸς γέρων, ἰδιώτης ὢν τῶν παρὰ Ἰουδαίοις δημοσίᾳ πεπιστευμένων βίβλων. Καὶ τὸ νῦν τοὺς πολλοὺς ὑπερθήσομαι λόγους, ἵνα τῆς ὑποσχέσεώς σου τάχιον τὸν ἔλεγχον ποιήσωμαι. Διὸ ἐφ' ἡμῶν αὐτῶν τὰς Γραφὰς εἰδότων, ὃ ὑπέσχου λέγειν, ἄρξαι. Εἰ δὲ τὸν ἔλεγχον αἰδούμενος ἐφ' ἡμῶν αὐτῶν τὴν ὑπόσχεσιν παραλιπεῖν θέλεις, αὐτάρκης καὶ οὕτως ἡ ἀπόδειξις ὅτι ψεύδῃ, καθ' ὅτι ἐπὶ τῶν τὰς Γραφὰς εἰδότων εἰπεῖν οὐκ ἐτόλμησας. Καὶ νῦν δὲ τί σε ἀναμένω λέγειν, μέγιστον ἔχων μάρτυρα τῆς ὑποσχέσεώς σου τὸν παρεστῶτα γέροντα; Καὶ ταῦτα εἰπὼν ἐμβλέψας τῷ πατρὶ ἔφη· Εἰπέ μοι, ἀνδρῶν πάντων τιμιώτατε, οὐχὶ οὗτος ὁ ἀνὴρ ὑπέσχετό σοι δεῖξαι σήμερον, ὅτι εἷς ἐστι Θεὸς καὶ οὐ χρὴ ἕτερόν τινα λέγειν ἢ νομίζειν Θεὸν, ὁ δὲ παρὰ ταῦτα ποιῶν, ὡς τὰ μέγιστα ἁμαρτάνων, αἰωνίως κολασθῆναι ἔχει; Ἢ γὰρ οὐκ ἀποκρίνῃ μοι;

II. I learned that yesterday you promised Faustus to show for today, making your discourse in order and beginning from the Master of all Himself, that Him alone one must call God, and neither call nor deem others so, because he who acts contrary to this is to be chastised eternally. Above all, truly I am amazed at your folly, that you hoped to persuade over to your will a wise man, and an aged one at that. But you will not succeed in your counsels, all the more so since I am present and refuting your false words. For perhaps if I were not present the wise old man would have been deceived, being unacquainted with the books publicly trusted among the Jews. And for the present I shall defer many words, so that I may more quickly make the refutation of your promise. Wherefore before us ourselves who know the Scriptures, begin what you promised to say. But if, ashamed of the refutation, you wish before us ourselves to pass over the promise, sufficient even thus is the proof that you lie, inasmuch as before those who know the Scriptures you did not dare to speak. And now why do I wait for you to speak, having as the greatest witness of your promise the old man standing by? And having said these things, looking at our father, he said: Tell me, most honourable of all men, did not this man promise you to show today that there is one God and that one ought not to call or deem any other to be God, and that he who acts contrary to these things, as sinning in the greatest matters, is to be chastised eternally? Why do you not answer me?

III. Καὶ ὁ πατὴρ ἔφη· Καλῶς ἂν τὴν μαρτυρίαν

III. And our father said: Rightly the testimony

Editors' notes and page, col. 365

Footnotes

[Apparatus printed full width under the heading VARIAE LECTIONES. Numbered calls are printed in the Greek column (365) only; the facing Latin (366) carries none. Calls 69–71 stand in the lines above the unit's start (previous unit); calls 72–75 stand in section I (εἶδεν, ἐπ', λόγον, γε).] (printed under page 180)

(69) · call in col 365

λέλέγειν (sic) O.

(printed under page 180)

(70) · call in col 365

δαιμονιῶσι C.

(printed under page 180)

(71) · call in col 365

συνήθων O, quod praestat.

συνήθων O, which is preferable.

(printed under page 180)

(72) · call in col 365

Ita O c. S, ἴδεν C.

So O, with S; ἴδεν C.

(printed under page 180)

(73) · call in col 365

ἐπ' D, ἀπ' C, O.

ἐπ' D; ἀπ' C, O.

(printed under page 180)

(74) · call in col 365

λέγων O.

(printed under page 180)

(75) · call in col 365

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

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

(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.

(printed under page 180)

(78) ‹anchor: δεῖ λέγειν Θεὸν› · 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.

πρόνοιαν C; ὑπόνοιαν the Epitome.

(printed under page 180)

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

πεπιστωμένων O, qui deinde τὰ νῦν.

πεπιστωμένων O, which then has τὰ νῦν.

(printed under page 180)

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

σήν Cl et S invitis codd.

σήν Cl and S, against the manuscripts.

(printed under page 180)

(82) ‹anchor: ὅτι ψευδῇ› · 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; ψευδής C, who conjectures ψεύδεις. The Epitome has ψευδῆ τὰ ὑπεσχημένα. Compare below, ch. 8.

(printed under page 180)

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

Θεόν O.

(printed under page 180)

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

ἢ γὰρ οὐχ; ἀπόκριναί μοι conj. D.

D conjectures ἢ γὰρ οὐχ; ἀπόκριναί μοι.

(printed under page 180)

Footnotes

[Apparatus printed full width under the heading VARIAE LECTIONES. Numbered calls are printed in the Greek column (368) only; the facing Latin (367) carries none. Calls 85–88 stand above the visible foot of the page; their anchors are not visible.] (printed under page 181)

Page

running head: 367 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:368

παρ' ἐμοῦ ἀπῄτεις, Σίμων, εἰ πρότερον ἠρνεῖτο ὁ Πέτρος. Νῦν δὲ οὐκ αἰδεσθήσομαι λέγειν ἃ δεῖ λέγειν. Οἶμαί σε ὀργῇ πεπρησμένον διαλεχθῆναι θέλειν, ὅπερ ἀνοίκειόν σοι τοῦτο ποιεῖν, καὶ ἡμῖν τοιοῦτον ἐπακούειν, ὅτι μάχην ἐστὶν ἱστορῆσαι, καὶ οὐ πρὸς ἀλήθειαν ὠφελεῖσθαι. Καὶ νῦν ἐξ Ἑλληνικῆς παιδείας, ὡς χρὴ τοὺς ζητοῦντας ποιεῖν, εἰδὼς ὑπομνήσω. Ἑκάτερος ὑμῶν τὸ ἑαυτοῦ δόγμα ἐκθέσθω, καὶ εἰς ἕτερον οἱ λόγοι γενέσθωσαν. Ἐὰν δὲ Πέτρος μόνος ἐκθῆται τὸ ἑαυτοῦ φρόνημα, σὺ δὲ τὸ σὸν σιωπᾷς, ἐνδέχεταί τινα λόγον ὑπὸ σοῦ ῥηθέντα θλίβειν τὸ αὐτοῦ καὶ τὸ σὸν φρόνημα, καὶ ἀμφοτέρους ὑμᾶς ὑπὸ τοῦ λόγου ἡττηθέντας μὴ φαίνεσθαι ἡττημένους, ἀλλὰ τὸν ἐκθέμενον τὸ φρόνημα, τὸν δὲ μὴ ἐκθέμενον ὁμοίως ἡττημένον μὴ πρόδηλον εἶναι, ἀλλὰ καὶ νενικηκέναι νομίζεσθαι. Καὶ ὁ Σίμων ἀπεκρίνατο· Ποιήσω ὡς λέγεις, ἀθυμῶ δὲ μήπως ἤδη προειλημμένος αὐτοῦ τοῖς λόγοις οὐ φιλαλήθης ἔσῃ κριτής.

would you have demanded from me, Simon, if Peter had previously denied it. But now I shall not be ashamed to say the things that must be said. I think that you, inflamed with anger, wish to converse, which thing it is unbefitting for you to do, and for us to listen to such a man, because it is to witness a battle, and not to be profited towards truth. And now from Greek education, knowing how those who inquire ought to act, I shall remind you. Let each of you set forth his own teaching, and let the arguments be directed to the other. For if Peter alone sets forth his own mind, while you keep silent as to yours, it is possible that some argument spoken by you may press hard upon both his mind and yours, and that both of you, though defeated by the argument, may not appear defeated, but only he who set forth his mind, while he who did not set it forth, though likewise defeated, is not manifest, but is even thought to have conquered. And Simon answered: I shall do as you say; yet I am disheartened lest perhaps, already prepossessed by his words, you will not be a truth-loving judge.

IV. Καὶ ὁ πατὴρ ἀπεκρίνατο· Μή με βιάζου ἀκρίτως συνθέσθαι σοι, ἵνα δόξω φιλαλήθης εἶναι κριτὴς, εἰ δὲ τἀληθῆ ἀκοῦσαι θέλῃς, τῷ σῷ φρονήματι μᾶλλον προείλημμαι. Καὶ ὁ Σίμων· Πῶς προείληψαι, οὐκ εἰδὼς ὃ φρονῶ; Καὶ ὁ πατήρ· Τοῦτο ῥᾴδιόν ἐστιν εἰδέναι, καὶ πῶς, ἄκουσον. Ἐλέγξειν ὑπέσχου Πέτρον ἕνα Θεὸν λέγοντα εἶναι, ὅτι ψεύδεται, ὁ δὲ τὸν ἕνα λέγοντα ψεύσματος ἐλέγξαι ἐπαγγελλόμενος, πάντως εὔδηλον ὡς ἐκεῖνος ἀληθεύων, οὐ τὸ αὐτὸ λέγει. Εἰ γὰρ τῷ καταψευδομένῳ τὸ αὐτὸ λέγει, καὶ αὐτὸς ψεύδεται, εἰ δὲ τὰ ἐναντία λέγων ἀποδείκνυσιν, τότε ἀληθεύει. Οὐκ ἄλλως οὖν τὸν ἕνα Θεὸν εἶναι λέγοντα ψεύστην λέγεις, εἰ μή τι ἂν ὅτι πολλοὺς δοξάζῃς θεούς. Θεοὺς δὲ πολλοὺς εἶναι κἀγὼ λέγω. Τὸ αὐτὸ οὖν σοι πρὸ τῆς ζητήσεως λέγων, σοὶ μᾶλλον προείλημμαι. Καὶ κατὰ τοῦτο ἀγωνιᾷν περὶ ἐμοῦ οὐκ ὀφείλεις, ἀλλὰ Πέτρος, ὅτι ἀκμὴν αὐτῷ τὰ ἐναντία φρονῶ. Ὥσπερ μετὰ τὴν ὑμετέραν ζήτησιν ἐλπίζω φιλαλήθης ὢν κριτὴς, πρόληψιν ἀποδυσάμενος, τῷ ἐπικρατοῦντι συνθέσθαι λόγῳ. Ταῦτα τοῦ πατρὸς εἰπόντος ἠρέμα βοή τις ἐπαίνου ἐκ τῶν ὄχλων ἐγένετο ἐπὶ τῷ οὕτως τὸν πατέρα διαλεχθῆναι.

IV. And our father answered: Do not force me without judgement to agree with you, so that I may seem to be a truth-loving judge; but if you wish to hear the truth, I am rather prepossessed in favour of your mind. And Simon said: How are you prepossessed, not knowing what I think? And our father said: This is easy to know, and how, hear. You promised to convict Peter, who says that there is one God, of lying; now he who professes to convict of falsehood the one who affirms the One, it is altogether evident that he, as speaking the truth, does not say the same thing. For if he says the same thing as he who speaks falsely, he himself also lies; but if by saying the opposite he proves it, then he speaks the truth. Not otherwise, therefore, do you call him who says that there is one God a liar, unless it be that you hold the opinion that there are many gods. And that there are many gods I also say. Saying the same thing as you, therefore, before the inquiry, I am rather prepossessed in your favour. And according to this you ought not to be anxious about me, but Peter ought, because I still think the opposite to him. Just as after your inquiry I hope, being a truth-loving judge, having put off prepossession, to agree with the prevailing argument. When our father had said these things, a gentle cry of praise arose from the crowds at our father's having conversed thus.

V. Καὶ ὁμῶς ὁ Πέτρος ἔφη· Ἐγὼ, ὡς ὁ τῶν λόγων μεσίτης εἴρηκεν, ποιεῖν ἕτοιμός εἰμι, καὶ ἤδη ποτὲ πρὸ πάσης ἀναβολῆς τὸ ἐμὸν περὶ Θεοῦ ἐκθήσομαι φρόνημα. Κἀγὼ ἕνα Θεὸν εἶναι λέγω, τὸν πεποιηκότα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὰ ἐν αὐτοῖς πάντα. Ἄλλον τε οὔτε λέγειν, οὔτε νομίζειν ἔξεστιν. Καὶ ὁ Σίμων· Ἐγὼ δέ φημι τὰς πεπιστευμένας Γραφὰς παρὰ Ἰουδαίοις πολλοὺς λέγειν θεοὺς, καὶ μὴ χαλεπαίνειν

V. And nevertheless Peter said: I, as the mediator of the arguments has spoken, am ready to do, and now at last before all delay I shall set forth my own mind concerning God. I too say that there is one God, Who has made the heaven and the earth and all the things in them. And another it is lawful neither to call nor to deem. And Simon said: But I say that the Scriptures trusted among the Jews speak of many gods, and that God is not angry

Editors' notes and page, col. 368

Footnotes

(85) · call in col 368

ὁ om. O.

O omits ὁ.

(printed under page 181)

(86) · call in col 368

Ita O et ex conject. C, qui πεπρισμένον in textu, ὀργῆς πεπλησμένον Epit. 131 approbante D.

So O, and C by conjecture, who has πεπρισμένον in the text; ὀργῆς πεπλησμένον the Epitome 131, with D approving.

(printed under page 181)

(87) · call in col 368

σοί τε O. Idem c. cod. Reg. 804 τοιούτων p. τοιοῦτον. Tum ὑπακούειν C.

σοί τε O. The same, with the Royal manuscript 804, has τοιούτων for τοιοῦτον. Then ὑπακούειν C.

(printed under page 181)

(88) · call in col 368

καὶ ὑφ' ἑτέρῳ κρίνοντι τοὺς λόγους δοτέον O.

(printed under page 181)

(89) ‹anchor: ῥηθέντα θλίβειν› · call in col 368

Clerici mendum θλίβειν repetiit S.

S repeated Clericus's error θλίβειν.

(printed under page 181)

(90) ‹anchor: τὸ αὐτοῦ› · call in col 368

ἑαυτοῦ C.

(printed under page 181)

(91) ‹anchor: ὁμοίως ἡττημένον› · call in col 368

ἡττομένον O.

(printed under page 181)

(92) ‹anchor: ἀκοῦσαι θέλῃς› · call in col 368

εἰ γὰρ τἀληθῆ βούλει μαθεῖν O.

(printed under page 181)

(93) ‹anchor: ἄκουσον. Ἐλέγξειν› · call in col 368

ἐλέγχειν S.

(printed under page 181)

(94) ‹anchor: ὁ δὲ τὸν› · call in col 368

τόν adjunxi c. O, qui om. ψεύσματος.

I have added τόν with O, which omits ψεύσματος.

(printed under page 181)

(95) ‹anchor: οὐ τὸ αὐτὸ› · call in col 368

ὡς ἀληθεύων, τὸ αὐτὸ p. πάντως εὔδηλον ὡς ἐκεῖνος ἀληθεύων, οὐ τὸ αὐτό C.

ὡς ἀληθεύων, τὸ αὐτὸ for πάντως εὔδηλον ὡς ἐκεῖνος ἀληθεύων, οὐ τὸ αὐτό C.

(printed under page 181)

(96) ‹anchor: πολλοὺς δοξάζῃς› · call in col 368

δοξάζεις C.

(printed under page 181)

(97) ‹anchor: κἀγὼ› · call in col 368

φημί O. Lectionem λέγων, σοί ejusdem cod. jam vidit C, in cuj. textu λέγω σοί.

φημί O. C already saw the reading λέγων, σοί of the same manuscript; his text has λέγω σοί.

(printed under page 181)

(98) ‹anchor: Ὥσπερ› · call in col 368

ὅπερ C.

(printed under page 181)

(99) ‹anchor: Ἐγὼ δὲ› · call in col 368

δέ om. O.

O omits δέ.

(printed under page 181)

Page

running head: I ROM. PONT. OPERA DUBIA. 368
marginal letters: A παρ' ἐμοῦ ἀπῄτεις,; B νενικηκέναι νομίζεσθαι.; C θεύων, οὐ τὸ αὐτὸ; D V. Καὶ ὁμῶς ὁ Πέτρος
old-edition numerals: 318 after ἐστὶν; 319 after αὐτὸ
other: ends mid-word χαλε-

PG 2:369

ἐπὶ τούτῳ τὸν Θεὸν, τῷ αὐτὸν διὰ τῶν Γραφῶν αὐτοῦ πολλοὺς θεοὺς εἰρηκέναι.

at this, namely at His having spoken of many gods through His Scriptures.

VI. Αὐτίκα γοῦν ἐν τῇ πρώτῃ φωνῇ τοῦ νόμου φαίνεται καὶ ἑαυτῷ αὐτοὺς ὁμοίους λέγων. Οὕτως γὰρ γέγραπται, ὡς ὅτι τῷ πρώτῳ ἀνθρώπῳ, ἐντολὴν ἔχοντι παρὰ τοῦ Θεοῦ, ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ φαγεῖν, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν μὴ φαγεῖν, ὁ ὄφις διὰ τῆς γυναικὸς ἐπὶ ὑποσχέσει τοῦ γενέσθαι αὐτοὺς θεοὺς φαγεῖν αὐτοὺς πείσας, ἀναβλέψαι ἐποίησεν· καὶ εἶθ' οὕτως ὁ Θεὸς ἀναβλέψασιν αὐτοῖς ἔφη· Ἰδοὺ γέγονεν Ἀδὰμ, ὡς εἷς ἐξ ἡμῶν. Ὁ μὲν οὖν ὄφις εἰπών· Ἔσεσθε ὡς θεοὶ, ὡς ὄντων θεῶν εἰρηκὼς φαίνεται· ταύτῃ μᾶλλον ᾗ καὶ Θεὸς ἐπεμαρτύρησεν εἰπών· Ἰδοὺ γέγονεν Ἀδὰμ ὡς εἷς ἐξ ἡμῶν. Οὕτως ὁ τοὺς πολλοὺς εἰπὼν ὄφις εἶναι θεοὺς οὐκ ἐψεύσατο. Πάλιν δὲ τὸ γεγράφθαι· Θεοὺς οὐ κακολογήσεις καὶ ἄρχοντας τοῦ λαοῦ σου οὐ κακῶς ἐρεῖς, πολλοὺς σημαίνει θεοὺς, οὓς οὐδὲ κακολογεῖσθαι θέλει. Ἀλλὰ καὶ ἄλλοθί που γέγραπται· Εἰ ἐτόλμησε Θεὸς ἕτερος εἰσελθεῖν, καὶ λαβεῖν ἑαυτῷ ἔθνος ἐκ μέσου ἔθνους, ὡς ἐγὼ Κύριος ὁ Θεός. Τῷ εἰπεῖν, εἰ ἐτόλμησε Θεὸς ἕτερος, ὡς ὄντων ἑτέρων εἴρηκεν. Καὶ ἄλλοτε· Θεοὶ οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν· ὡς μὴ τῶν πεποιηκότων ἀπόλλυσθαι μελλόντων. Καὶ ἄλλῃ που λέγει· Ἔπεχε σεαυτῷ, μὴ πορευθεὶς λατρεύσῃς θεοῖς ἑτέροις, οἷς οὐκ ᾔδεισαν οἱ πατέρες σου, ὡς ὄντων θεῶν ἑτέρων, οἷς καὶ μὴ ἐξακολουθεῖν αὐτοὺς λέγει. Καὶ πάλιν· Ὀνόματα θεῶν ἑτέρων οὐκ ἀναβήσεται ἐπὶ τῶν χειλέων σου. Καὶ ἐνταῦθα πολλοὺς θεοὺς λέγει, ὧν τὰ ὀνόματα ὀνομάζεσθαι οὐ θέλει. Καὶ πάλιν γέγραπται· Κύριος ὁ Θεός σου, οὗτος Θεὸς τῶν θεῶν. Καὶ πάλιν· Τίς ὅμοιός σοι, Κύριε, ἐν θεοῖς; Καὶ πάλιν· Θεὸς θεῶν Κύριος. Καὶ πάλιν· Ὁ Θεὸς ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρίνει. Ὅθεν θαυμάζω πῶς τοσούτων φωνῶν ἐγγράφως μαρτυρουσῶν πολλοὺς εἶναι θεοὺς, σὺ διαβεβαίωσαι μὴ δεῖν μήτε λέγειν μήτε εἶναι νομίζειν. Λοιπὸν πρὸς τὰ σαφῶς ῥηθέντα εἴ τι ἔχεις εἰπεῖν, ἐπὶ πάντων λέγε.

VI. Immediately, then, in the first utterance of the law He appears speaking of them as even like unto Himself. For thus it is written, that when the first man had a commandment from God to eat from every tree that is in paradise, but from the tree of knowing good and evil not to eat, the serpent through the woman, upon a promise of their becoming gods, having persuaded them to eat, made them look up; and then thus God said to them when they had looked up: Behold, Adam has become as one of us. Now the serpent, having said: You shall be as gods, appears to have spoken as though gods exist; all the more so in that God also bore witness, saying: Behold, Adam has become as one of us. Thus the serpent who said that there are many gods did not lie. Again, the fact that it is written: You shall not revile gods, and rulers of your people you shall not speak evil of, signifies many gods, whom He does not even wish to be reviled. Moreover somewhere else also it is written: If another God dared to go in and take for himself a nation out of the midst of a nation, as I the Lord God. By saying, if another God dared, He has spoken as though others exist. And at another time: Let the gods who did not make the heaven and the earth perish; as though those who did make them are not about to perish. And somewhere else it says: Take heed to yourself, lest going you serve other gods, whom your fathers knew not, as though other gods exist, whom it also tells them not to follow after. And again: The names of other gods shall not go up upon your lips. Here also it speaks of many gods, whose names it does not wish to be named. And again it is written: The Lord your God, He is God of gods. And again: Who is like unto Thee, O Lord, among the gods? And again: The God of gods, the Lord. And again: God stood in the congregation of gods, and in the midst He judges gods. Wherefore I wonder how, when so many utterances bear witness in writing that there are many gods, you have confidently affirmed that one must neither call nor deem them to be. For the rest, if you have anything to say in reply to the things clearly spoken, speak before all.

VII. Καὶ ὁ Πέτρος ἔφη· Συντομώτερον ἄκουε πρὸς ἃ εἴρηκας. Αὐτὸς ὁ νόμος ὁ πολλάκις εἰπὼν θεοὺς, αὐτὸς τῷ Ἰουδαίῳ ὄχλῳ λέγει· Ἰδοὺ Κυρίου τοῦ Θεοῦ σου ὁ οὐρανὸς τοῦ οὐρανοῦ, καὶ πάντα ὅσα ἐστὶν ἐν αὐτοῖς, συμπεριλαβὼν, ὅτι εἰ καὶ εἰσὶ θεοὶ, ὑπ' αὐτόν εἰσιν, τουτέστιν ὑπὸ τὸν τῶν Ἰουδαίων Θεόν. Καὶ πάλιν· Ὅτι Κύριος ὁ Θεός σου,

VII. And Peter said: Hear more briefly in reply to the things you have said. The law itself which often spoke of gods, itself says to the Jewish crowd: Behold, the heaven of heaven is the Lord your God's, and all things that are in them, comprehending that even if there are gods, they are under Him, that is, under the God of the Jews. And again: Because the Lord your God,

Editors' notes and page, col. 369

Footnotes

[Two layers: the lettered scripture references, printed under each column (a–f under the Greek, g–m under the Latin), whose calls stand in both columns; then the VARIAE LECTIONES, printed full width, whose numbered calls stand in the Greek column (369) only. Calls a–d and 100–6 stand above the visible foot of the page.] (printed under page 182)

(100) · call in col 369

Pro vbb. καὶ μὴ χαλεπαίνειν — πολλοὺς θεούς lacuna est in O. Ex C reposui τῶν ante γραφῶν a Cl et S omissum.

In place of the words καὶ μὴ χαλεπαίνειν — πολλοὺς θεούς there is a gap in O. From C I have restored τῶν before γραφῶν, omitted by Cl and S.

(printed under page 182)

(1) · call in col 369

Ita Θ [sic, for O] et ex conject. S, in cujus textu Cl ὁμοίως. Tum apposui γάρ ex O.

So O, and S by conjecture; in his text Cl has ὁμοίως. Then I have added γάρ from O.

(printed under page 182)

(2) · call in col 369

ἐξ addidi c. O.

I have added ἐξ with O.

(printed under page 182)

(3) · call in col 369

ᾗ O, D, ἢ C.

ᾗ O, D; ἢ C.

(printed under page 182)

(4) · call in col 369

ἐξ adjeci c. O.

I have added ἐξ with O.

(printed under page 182)

(5) · call in col 369

πάλιν τοῦ (τὸ Cl.) γεγράφθαι C.

(printed under page 182)

(6) · call in col 369

τό C.

(printed under page 182)

(7) ‹anchor: Καὶ ἄλλοτε› · call in col 369

Vbb. οὐκ ἐποίησαν, ἀπολέσθωσαν· ὡς τῶν, quae desunt in utroque Hom. cod., add. C ex seq. c. 8.

The words οὐκ ἐποίησαν, ἀπολέσθωσαν· ὡς τῶν, which are missing in both manuscripts of the Homilies, C adds from the following ch. 8.

(printed under page 182)

(8) ‹anchor: ἀπόλλυσθαι μελλόντων› · call in col 369

πεποιηκότες, ἀπολέσθωσαν p. πεπ. ἀπ. μελλόντων O.

πεποιηκότες, ἀπολέσθωσαν for πεπ. ἀπ. μελλόντων O.

(printed under page 182)

(9) ‹anchor: θεοὺς διακρίνει› · call in col 369

διακρινεῖ O.

(9*) ‹anchor: σὺ διαβεβαίωσαι› · call in col 369 διαβεβαιοῦσαι O.

διαβεβαιοῦσαι O.

(printed under page 182)

(10) ‹anchor: εἴ τι› · call in col 369

εἴ textui reddidi c. O; praetermissum erat a Cl et S.

I have restored εἴ to the text with O; it had been left out by Cl and S.

(10*) ‹anchor: τὸν τῶν› · call in col 369 τῶν add. c. O.

τῶν added with O.

(printed under page 182)

Footnotes

(a) · call in col 370

Gen. III, 22.

Genesis 3:22.

(printed under page 182)

(b) · call in col 370

Gen. III, 5.

Genesis 3:5.

(printed under page 182)

Exod. XXII, 28.

Exodus 22:28.

(printed under page 182)

(d) · call in col 370

Deut. IV, 34.

Deuteronomy 4:34.

(printed under page 182)

(e) ‹anchor: terram non fecerunt, pereant› · call in col 370

Jer. X, 11.

Jeremiah 10:11.

(printed under page 182)

(f) ‹anchor: ignoraverunt patres tui› · call in col 370

Deut. XIII, 6.

Deuteronomy 13:6.

(printed under page 182)

(g) ‹anchor: in labia tua› · call in col 370

Jos. XXIII, 7, apud LXX.

Joshua 23:7, in the Septuagint.

(printed under page 182)

(h) ‹anchor: Deus deorum› · call in col 370

Deut. X, 17.

Deuteronomy 10:17.

(printed under page 182)

(i) ‹anchor: Domine, in diis› · call in col 370

Psal. LXXXV, 8.

Psalm 85(86):8.

(printed under page 182)

(k) ‹anchor: Deus deorum Dominus› · call in col 370

Psal. XLIX, 1.

Psalm 49(50):1.

(printed under page 182)

(l) ‹anchor: autem deos dijudicat› · call in col 370

Psal. LXXXI, 1.

Psalm 81(82):1.

(printed under page 182)

(m) ‹anchor: quae in eis sunt› · call in col 370

Deut. X, 14.

Deuteronomy 10:14.

(printed under page 182)

Footnotes

[Two layers: the lettered scripture references, printed under each column (a–f under the Latin, g–m under the Greek), whose calls stand in both columns; then the VARIAE LECTIONES, printed full width, whose numbered calls stand in the Greek column (372) only. Calls a–f and 11–15 stand above the visible foot of the page.] (printed under page 183)

(a) · call in col 371

Deut. IV, 39.

Deuteronomy 4:39.

(printed under page 183)

(b) · call in col 371

Deut. X, 18.

Deuteronomy 10:18.

(printed under page 183)

Ibid., 17.

The same, 10:17.

(printed under page 183)

(d) · call in col 371

Deut. IV, 39.

Deuteronomy 4:39.

(printed under page 183)

(e) · call in col 371

Deut. VI, 13.

Deuteronomy 6:13.

(printed under page 183)

(f) · call in col 371

Ibid., 4.

The same, 6:4.

(printed under page 183)

(g) ‹anchor: in labia tua› · call in col 371

Jos. XXIII, 7, apud LXX.

Joshua 23:7, in the Septuagint.

(printed under page 183)

(h) ‹anchor: populi tui non maledices› · call in col 371

Exod. 22, 28.

Exodus 22:28.

(printed under page 183)

(i) ‹anchor: non fecerunt, pereant› · call in col 371

Jer. X, 11.

Jeremiah 10:11.

(printed under page 183)

(k) ‹anchor: coelum et terram› · call in col 371

Gen. X, 1.

Genesis 10:1 [as printed; the verse quoted is Genesis 1:1].

(printed under page 183)

(l) ‹anchor: annuntiat firmamentum› · call in col 371

Psal. XVIII, 2.

Psalm 18(19):2.

(printed under page 183)

(m) ‹anchor: in aeternum› · call in col 371

Psal. CI, 26

Psalm 101(102):26.

(printed under page 183)

Page

running head: 371 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; full-width Greek line across cols. 371-372 after affirmes. cut off at right edge (θαυμάζω, πῶς τοσούτων μαρτυρουσῶν φωνῶν ἕνα εἶναι Θεὸν)

PG 2:372

οὗτος Θεὸς ἐν τῷ οὐρανῷ ἄνω, καὶ ἐν τῇ γῇ κάτω, καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ. Καὶ ἄλλῃ που λέγει ἡ Γραφὴ τῷ Ἰουδαίων ὄχλῳ· Κύριος ὁ Θεός σου, οὗτος Θεὸς τῶν θεῶν, ὥσπερ ὅτι εἰ καί εἰσι θεοὶ, ὑπὸ τὸν Ἰουδαίων Θεόν εἰσιν. Καὶ ἄλλῃ που περὶ αὐτοῦ λέγει ἡ Γραφή· Ὁ Θεὸς ὁ μέγας καὶ ἀληθινὸς, ὃς οὐ λαμβάνει εἰς πρόσωπον, οὐδὲ μὴ λάβῃ δῶρον, ποιῶν κρίσιν ὀρφανῷ καὶ χήρᾳ. Μέγαν δὲ καὶ ἀληθινὸν καὶ κρίσιν ποιοῦντα τὸν τῶν Ἰουδαίων ἡ Γραφὴ εἰποῦσα Θεὸν, τοὺς ἄλλους μικροὺς καὶ οὐκ ἀληθινοὺς ἐσήμανεν. Ἀλλὰ καὶ ἄλλῃ που λέγει ἡ Γραφή· Ζῶ ἐγὼ, λέγει Κύριος, οὐκ ἔστι Θεὸς ἕτερος πλὴν ἐμοῦ. Ἐγὼ πρῶτος, ἐγὼ μετὰ ταῦτα, πλὴν ἐμοῦ Θεὸς οὐκ ἔστιν. Καὶ πάλιν· Κύριον τὸν Θεόν σου φοβηθήσῃ, καὶ αὐτῷ μόνῳ λατρεύσεις. Καὶ πάλιν· Ἄκουε Ἰσραὴλ, Κύριος ὁ Θεὸς ὑμῶν Κύριος εἷς ἐστίν. Καὶ ὁμῶς πολλαὶ φωναὶ μεθ' ὅρκου ἐπισφραγίζουσιν, ὅτι εἷς ἐστὶν ὁ Θεὸς, καὶ πλὴν αὐτοῦ οὐκ ἔστι Θεός. Ὅθεν θαυμάζω, πῶς τοσούτων μαρτυρουσῶν φωνῶν ἕνα εἶναι Θεὸν, σὺ πολλοὺς εἶναι λέγεις.

He is God in heaven above, and on the earth beneath, and there is no other beside Him. And somewhere else the Scripture says to the crowd of the Jews: The Lord your God, He is God of gods, just as though even if there are gods, they are under the God of the Jews. And somewhere else the Scripture says concerning Him: The great and true God, Who does not accept persons, nor takes a bribe, executing judgement for the orphan and widow. Now by calling the God of the Jews great and true and executing judgement, the Scripture signified that the others are small and not true. Moreover somewhere else also the Scripture says: As I live, says the Lord, there is no other God beside Me. I am first, I am hereafter; beside Me there is no God. And again: The Lord your God you shall fear, and Him alone you shall serve. And again: Hear, O Israel, the Lord your God is one Lord. And likewise many utterances seal with an oath that God is one, and beside Him there is no God. Wherefore I marvel how, when so many utterances testify that God is one, you say that there are many.

VIII. Καὶ ὁ Σίμων· Ὁ λόγος τὴν ἀρχὴν ἦν μοι πρὸς σὲ, ἀπὸ Γραφῶν ἐλέγξαι σε, ὅτι ψεύδῃ λέγων μὴ πολλοὺς δεῖν φθέγγεσθαι θεούς. Ὅθεν πολλὰς ἐγγράφους ἔδειξα φωνὰς, ὅτι αὐταὶ αἱ θεῖαι Γραφαὶ πολλοὺς φθέγγονται θεούς. Καὶ ὁ Πέτρος· Αὐταὶ αἱ πολλοὺς φθεγγόμεναι θεοὺς Γραφαὶ, αὐταὶ παρῄνεσαν ἡμῖν εἰποῦσαι· Ὀνόματα θεῶν ἑτέρων οὐκ ἀναβήσεται ἐπὶ τῶν χειλέων σου. Οὕτως οὐ παρὰ τὸ γεγραμμένον ἔφην, ὦ Σίμων. Καὶ ὁ Σίμων· Ἄκουσον πρὸς αὐτὸ καὶ σὺ, ὦ Πέτρε. Ἁμαρτάνειν μοι δοκεῖς, ὅτι αὐτῶν καταλέγεις, τῆς Γραφῆς λεγούσης· οὐ κακολογήσεις, καὶ ἄρχοντας τοῦ λαοῦ σου οὐ κακῶς ἐρεῖς. Καὶ ὁ Πέτρος· Οὐχ ἁμαρτάνω, Σίμων, ἀκολούθως ταῖς Γραφαῖς τὴν ἀπώλειαν αὐτῶν προσημαίνων· οὕτω γὰρ γέγραπται· Θεοὶ, οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν· καὶ τοῦτο εἰπὼν οὐχ ὡς ἐνίων πεποιηκότων, καὶ μὴ ἀπολλυμένων, ὡς ἡρμήνευσας. Δηλοῦται γὰρ εἷς ὁ πεποιηκὼς τῷ ἀπαρχῆς γεγράφθαι· Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. Καὶ οὐκ εἶπεν· Οἱ θεοί. Καὶ ἄλλῃ που λέγει· Ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα. Καὶ ἐν ἑτέρῳ τόπῳ γέγραπται· Οἱ οὐρανοὶ αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμενεῖς εἰς τὸν αἰῶνα.

VIII. And Simon said: My argument at the beginning with you was to convict you from the Scriptures of lying when you say that one must not utter many gods. Wherefore I showed many written utterances, that the divine Scriptures themselves utter many gods. And Peter said: Those very Scriptures which utter many gods, themselves exhorted us, saying: The names of other gods shall not go up upon your lips. Thus I did not speak contrary to what is written, O Simon. And Simon said: Hear in reply to this you also, O Peter. You seem to me to sin, because you speak against them, whereas the Scripture says: You shall not revile, and rulers of your people you shall not speak evil of. And Peter said: I do not sin, Simon, in foretelling their destruction consistently with the Scriptures; for thus it is written: Let the gods who did not make the heaven and the earth perish; and in saying this, it is not as though some made them and do not perish, as you interpreted. For One is shown to be He Who made them by its having been written from the beginning: In the beginning God made the heaven and the earth. And it did not say: The gods. And somewhere else it says: And the firmament proclaims the work of His hands. And in another place it is written: The heavens themselves shall perish, but Thou shalt remain for ever.

IX. Καὶ ὁ Σίμων ἔφη· Πρὸς τὸ ἐμὲ δεῖξαι πολλοὺς εἶναι θεοὺς ἀπὸ τῶν Γραφῶν, φωνὰς σαφεῖς παρέστησα, σὺ δὲ τοσαύτας ἢ καὶ πλείονας φωνὰς ἀπὸ τῶν αὐτῶν Γραφῶν ἐνήνοχας, δεικνύων ὅτι εἷς ἐστὶ Θεὸς, καὶ οὗτος Ἰουδαίων. Καὶ πρὸς τὸ εἰπεῖν με· Οὐ δεῖ

IX. And Simon said: Towards my showing that there are many gods from the Scriptures, I presented clear utterances, while you have brought forward as many or even more utterances from the same Scriptures, showing that there is one God, and He the God of the Jews. And in reply to my saying: One must not

Editors' notes and page, col. 372

Footnotes

(11) · call in col 372

ὡς O.

(printed under page 183)

(12) ‹anchor: λαμβάνει εἰς› · call in col 372

εἰς om. O.

O omits εἰς.

(printed under page 183)

(13) · call in col 372

τῶν accessit ex O.

τῶν has been added from O.

(printed under page 183)

(14) · call in col 372

ἡμῶν C.

(printed under page 183)

(15) · call in col 372

πολλούς O ex conject. D, αὐτά C.

πολλούς O, by D's conjecture; αὐτά C.

(printed under page 183)

(16) ‹anchor: καὶ ἄρχοντας› · call in col 372

ἄρχοντα O, ex quo accessit seq. σου.

ἄρχοντα O, from which the following σου has been added.

(printed under page 183)

(17) ‹anchor: ὡς ἡρμήνευσας› · call in col 372

ἑρμήνευσας C. Tum τῷ O c. S, τό C. Subinde ἀπ' ἀρχῇ O.

ἑρμήνευσας C. Then τῷ O, with S; τό C. Next, ἀπ' ἀρχῇ O.

(printed under page 183)

(18) ‹anchor: ἐν ἑτέρῳ τόπῳ› · call in col 372

Textui reddidi τόπῳ a Cl et S omissum.

I have restored to the text τόπῳ, omitted by Cl and S.

(printed under page 183)

(19) ‹anchor: σὺ δὲ τοσαύτας› · call in col 372

γραφῶν ἃς σαφεῖς παρέστησα, σὺ δὲ [?] αὐτάς C.

γραφῶν ἃς σαφεῖς παρέστησα, σὺ δὲ [one word illegible in the scan] αὐτάς C.

(printed under page 183)

Page

running head: S I ROM. PONT. OPERA DUBIA. 372
marginal letters: A οὗτος Θεὸς ἐν; B μόνῳ λατρεύσεις.; C τρε. Ἁμαρτάνειν μοι; D IX. Καὶ ὁ Σίμων
old-edition numerals: 322 after κρίσιν; 323 after προσημαίνων·
other: full-width line after Ὅθεν across cols. 371-372 cut off at left edge in the column image; now set in its place from the page image (θαυμάζω, πῶς τοσούτων μαρτυρουσῶν φωνῶν ἕνα εἶναι Θεὸν, σὺ πολλοὺς εἶναι λέγεις.)

PG 2:373

κακολογεῖν θεοὺς, ἐπήγαγες πρὸς τὸ δεῖξαι, ὅτι εἰς ἐστὶν ὁ πεποιηκὼς, ὅτι οἱ μὴ πεποιηκότες ἀπολέσθαι ἔχουσιν. Πρὸς δὲ τὸ εἰπεῖν με, ὅτι δεῖ θεοὺς λέγειν καθὸ καὶ αἱ Γραφαὶ αὐτοὺς λέγουσιν, καὶ πρὸς τούτοις ἔδειξας, ὅτι μὴ δεῖ αὐτῶν ὀνόματα φθέγγεσθαι, τῷ τὴν αὐτὴν Γραφὴν εἰπεῖν, ὀνόματα θεῶν ἑτέρων μὴ φθέγγεσθαι. Ἐπεὶ οὖν αὐταὶ αἱ Γραφαὶ πολλοὺς λέγουσιν εἶναι θεοὺς, καὶ ἄλλοτε ἕνα μόνον εἶναι, καὶ ὁτὲ μὲν μὴ κακολογεῖσθαι, ὁτὲ δὲ κακολογεῖσθαι, πρὸς τοῦτο τί δεῖ λογίσασθαι, ἢ ὅτι αὐταὶ ἡμᾶς αἱ Γραφαὶ πλανῶσιν;

revile gods, you adduced, in order to show that He Who made them is one, that those who did not make them are to perish. And in reply to my saying that one must speak of gods inasmuch as the Scriptures also speak of them, in addition to these things you also showed that one must not utter their names, by the same Scripture's saying that the names of other gods are not to be uttered. Since therefore the Scriptures themselves say that there are many gods, and at another time that there is one only, and sometimes that they are not to be reviled, and sometimes that they are to be reviled, in view of this what must we reckon, other than that the Scriptures themselves lead us astray?

X. Καὶ ὁ Πέτρος ἔφη· Οὐ πλανῶσιν, ἀλλ' ἐλέγχουσιν, καὶ εἰς φανερὸν ἄγουσι τὴν ἐν ἑκάστῳ κατὰ τοῦ Θεοῦ ἐνδομυχοῦσαν ὥσπερ ὄφεως κακὴν προαίρεσιν. Πολλοῖς γὰρ καὶ διαφόροις τύποις ἐοικυῖαι πρόκεινται. Ἕκαστος οὖν κηρῷ ἐοικυῖαν τὴν αὐτοῦ προαίρεσιν ἔχων, περιβλεψάμενος αὐτὰς καὶ πάντα εὑρὼν ἐν αὐταῖς, ὁποῖον Θεὸν εἶναι θέλει, τὴν, ὡς ἔφην, κηρῷ ἐοικυῖαν προαίρεσιν ἐπιβαλὼν ἀπομάσσεται. Ἐπεὶ οὖν ὅ τι ἂν βούληταί τις περὶ Θεοῦ φρονεῖν, ἐν αὐταῖς εὑρίσκει, τούτου χάριν ὁ μὲν πολλῶν θεῶν ἰδέας ἀπομάσσεται ἀπ' αὐτῶν, καὶ ἡμεῖς τὴν τοῦ ὄντως ἀπεμαξάμεθα ἰδέαν, ἐκ τῆς ἡμετέρας μορφῆς τὸν ἀληθῆ ἐπιγνόντες τύπον. Ἀλλὰ καὶ ἡ ἔνδοθεν ἡμῶν ψυχὴ τὴν αὐτοῦ εἰκόνα πρὸς ἀθανασίαν ἠμφίεσται. Ταύτης τὸν γεννήτορα ἐὰν καταλίπω, δικαίᾳ κρίσει καὶ αὐτή με καταλιπεῖν ἔχει, αὐτῷ τῷ τολμήματι γνωρίσασα ἄδικον, καὶ ὡς ἀπὸ δικαίου δικαίως καταλείψει με· καὶ οὕτως τὴν ψυχὴν μετὰ κόλασιν, τῆς ἀπ' αὐτῆς ἀπολειφθεὶς βοηθείας, φθαρήσομαι. Εἰ δὲ ἔστιν ἕτερος, πρῶτον ἐνδυσάτω ἑτέραν ἰδέαν, ἑτέραν μορφὴν, ἵνα διὰ τῆς τοῦ σώματος καινῆς μορφῆς τὸν καινὸν ἐπιγνῶ Θεόν. Εἰ δὲ καὶ τὴν μορφὴν ἀλλάξῃ, μή τι καὶ τῆς ψυχῆς τὴν οὐσίαν; Εἰ δὲ καὶ ἀλλάξῃ, οὐκ ἔτι ἐγώ εἰμι, ἄλλος γενόμενος καὶ μορφῇ καὶ οὐσίᾳ. Ἄλλους οὖν πλαττέτω, εἰ ἄλλος ἐστίν. Οὐκ ἔστι δέ. Εἰ δὲ ἦν, ἔπλασεν ἄν. Ἐπεὶ οὖν οὐκ ἔπλασεν, ὡς οὐκ ὢν τὸν ὄντα τῷ ὄντι καταλιπέτω. Οὐδεὶς γάρ ἐστιν, ἢ μόνῃ γνώμῃ Σίμωνος. Ἐγὼ ἄλλον Θεὸν οὐ παραδέχομαι, πλὴν τὸν κτίσαντά με μόνον.

X. And Peter said: They do not lead astray, but convict and bring into the open the evil purpose, like a serpent's, lurking within each man against God. For they lie before us resembling many and various moulds. Each man therefore, having his own purpose resembling wax, having looked around at them and found all things in them, whatever sort of God he wishes there to be, applying his purpose which, as I said, resembles wax, takes an impression of it. Since therefore whatever anyone wishes to think concerning God he finds in them, for this reason one man moulds ideas of many gods from them, while we have moulded the idea of Him Who truly is, recognizing the true model from our own form. Moreover our soul within also is clothed with His image unto immortality. If I forsake the Begetter of this soul, by a righteous judgement it also will forsake me, recognizing me as unrighteous by the very daring deed, and as from a righteous One it will righteously forsake me; and thus as to my soul after chastisement, being left destitute of the help from it, I shall perish. But if there is another, let him first put on another idea, another form, so that through the new form of the body I may recognize the new God. Yet even if he should change the form, would he also change the substance of the soul? And if he should change it also, I am no longer I, having become another both in form and in substance. Let him therefore fashion others, if there is another. But there is not. For if there were, he would have fashioned them. Since therefore he did not fashion them, as not existing let him leave Him Who exists to him who truly exists. For there is none, save in the opinion of Simon alone. I do not accept another God, save Him alone Who created me.

XI. Καὶ ὁ Σίμων· Ἐπεὶ πυκνότερόν σε ὁρῶ τὸν λόγον ποιούμενον ὑπὲρ τοῦ πλάσαντός σε Θεοῦ, μάθε παρ' ἐμοῦ, πῶς καὶ εἰς αὐτὸν ἀσεβεῖς. Οἱ πλάσαντες δύο φαίνονται, ὡς ἡ Γραφὴ λέγει· Καὶ εἶπεν ὁ Θεός· Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν. Τὸ ποιήσωμεν δύο σημαίνει, ἢ πλείονας, πλὴν οὐχ ἕνα.

XI. And Simon said: Since I see you more frequently making your argument on behalf of the God Who fashioned you, learn from me how you are ungodly even towards Him. Those who fashioned appear to be two, as the Scripture says: And God said: Let us make man according to our image and according to our likeness. The word Let us make signifies two, or more, yet not one.

XII. Καὶ ὁ Πέτρος ἀπεκρίνατο· Εἷς ἐστὶν ὁ τῇ αὐτοῦ σοφίᾳ εἰπών· Ποιήσωμεν ἄνθρωπον. Ἡ δὲ σο-

XII. And Peter answered: One is He Who said to His own Wisdom: Let us make man. Now the Wis-

Editors' notes and page, col. 373

Footnotes

[Two layers: the lettered scripture reference, printed under the Greek column, whose call stands in both columns; then the VARIAE LECTIONES, printed full width, whose numbered calls stand in the Greek column (373) only. Calls 20–28 stand above the visible foot of the page.] (printed under page 184)

(20) · call in col 373

καθ' ὃ C.

(printed under page 184)

(21) · call in col 373

τοῦτο O. Tum δεῖ conj. C, qui in textu δεῖν ut O.

τοῦτο O. Then C conjectures δεῖ; in his text he has δεῖν, as O.

(printed under page 184)

(22) · call in col 373

εἰπεῖν om. O.

O omits εἰπεῖν.

(printed under page 184)

(23) · call in col 373

C vertit quasi legi voluerit αἱ αὐταί S.

C translated as if he had wished to read αἱ αὐταί. S.

(printed under page 184)

(24) · call in col 373

Ita O c. Cl, ἐνδομοιχοῦσαν C. Vid. Hom. XI, 6 et 11.

So O, with Cl; ἐνδομοιχοῦσαν C. See Homily XI, 6 and 11.

(printed under page 184)

(25) · call in col 373

λέγει Cl et S, mendose.

λέγει Cl and S, in error.

(printed under page 184)

(26) · call in col 373

ὅ τε O. Deinceps βούλεται C.

ὅ τε O. Next, βούλεται C.

(printed under page 184)

(27) · call in col 373

εἰδέας C.

(printed under page 184)

(28) · call in col 373

ὄντος C.

(printed under page 184)

(29) ‹anchor: ἀπεμαξάμεθα ἰδέαν› · call in col 373

εἰδέαν C.

(printed under page 184)

(30) ‹anchor: αὐτῷ τῷ› · call in col 373

τῷ inserui c. O.

I have inserted τῷ with O.

(printed under page 184)

(31) ‹anchor: ἀπολειφθεὶς› · call in col 373

ἀπολειφθείς conjectavit C, ἀπολειφθείσης idem in textu, ut O.

C conjectured ἀπολειφθείς; in his text he has ἀπολειφθείσης, as O.

(printed under page 184)

(32) ‹anchor: ἑτέραν ἰδέαν› · call in col 373

εἰδέαν C. Deinde dedi ἵνα — ἐπιγνῶ c. O ἐπιγνῶν C; rectum jam vidit S.

εἰδέαν C. Then I have given ἵνα — ἐπιγνῶ with O; ἐπιγνῶν C; S had already seen the right reading.

(printed under page 184)

(33) ‹anchor: μορφὴν ἀλλάξῃ› · call in col 373

ἀλλάξει O.

(printed under page 184)

(34) ‹anchor: Εἰ δὲ καὶ› · call in col 373

Deesse videtur ταύτην post εἰ δὲ καί. S. οὐκέτι scr. O.

ταύτην seems to be missing after εἰ δὲ καί. S. O writes οὐκέτι.

(printed under page 184)

(35) ‹anchor: καθ' ὁμοίωσιν› · call in col 373

κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέραν C.

(printed under page 184)

Footnotes

(a) ‹anchor: imaginem et similitudinem› · call in col 374

Gen. I, 26.

Genesis 1:26.

(printed under page 184)

Footnotes

[Three layers: the lettered scripture reference, printed under the Latin column; the VARIAE LECTIONES, printed full width, numbered calls in the Greek column (376) only; and the VARIORUM NOTAE, printed in two columns, called by parenthesised numerals in the Greek only. Calls a, 36–41 and (47) stand above the visible foot of the page.] (printed under page 185)

(a) · call in col 375

Deut. XIII, 1.

Deuteronomy 13:1.

(printed under page 185)

Page

running head: 375 S. CLEMENTIS I ROM. PONT. O
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; full-width Greek line across cols. 375-376 after dicto. cut off at right edge (ναι δυνάμεθα· οὔτε πολλοὺς θεοὺς ἀποδέξασθαι ἀπατώμεθα / τιθέμεθα.)

PG 2:376

φία, ᾗ ὥσπερ ἰδίῳ πνεύματι αὐτὸς ἀεὶ συνέχαιρεν, ἥνωται μὲν ὡς ψυχὴ τῷ Θεῷ, ἐκτείνεται δὲ ἀπ' αὐτοῦ, ὡς χεὶρ, δημιουργοῦσα τὸ πᾶν. Διὰ τοῦτο δὲ καὶ εἷς ἄνθρωπος ἐγένετο, ἀπ' αὐτοῦ δὲ προῆλθε καὶ τὸ θῆλυ. Καὶ μονὰς οὖσα τῷ γένει δυάς ἐστιν. Κατὰ γὰρ ἔκτασιν καὶ συστολὴν ἡ μονὰς δυὰς εἶναι νομίζεται. Ὥστε ἑνὶ Θεῷ, ὡς γονεῦσιν, ὀρθῶς ποιῶ τὴν πᾶσαν προσαναφέρων τιμήν. Καὶ ὁ Σίμων ἔφη· Τί δὲ, εἰ καὶ αἱ Γραφαὶ ἑτέρους θεοὺς λέγουσιν, οὐ παραδέξῃ;

dom, in which as in His own Spirit He Himself always rejoiced together, is united indeed as a soul to God, and is stretched forth from Him, as a hand, fashioning the universe. On account of this, moreover, one man also came into being, and from him went forth also the female. And being a monad in genus, it is a dyad. For by extension and contraction the monad is deemed to be a dyad. Wherefore I do rightly in offering up all honour to one God, as to parents. And Simon said: What then, even if the Scriptures speak of other gods, will you not accept them?

XIII. Καὶ ὁ Πέτρος ἀπεκρίνατο· Εἴτε αἱ Γραφαὶ εἴτε προφῆται θεοὺς λέγουσιν, εἰς πειρασμὸν τῶν ἀκουόντων λέγουσιν. Οὕτω γὰρ γέγραπται· Ἐὰν ἀναστῇ ἐν σοὶ προφήτης, διδοὺς σημεῖα καὶ τέρατα, καὶ ἔλθῃ τότε σημεῖον ἐκεῖνο καὶ τὸ τέρας, ἐρεῖ δέ σοι· Πορευθέντες λατρεύσωμεν θεοῖς ἑτέροις, οἷς οὐκ ᾔδεισαν οἱ πατέρες σου, οὐκ ἀκούσεσθε τοῦ προφήτου ἐκείνου· ἐν πρώτοις ἔστωσαν αἱ χεῖρές σου λιθοβολῆσαι αὐτόν. Ἐπείρασε γάρ σε ἀποστῆναι ἀπὸ Κυρίου τοῦ Θεοῦ σου. Ἐὰν δὲ εἴπῃς ἐν τῇ καρδίᾳ σου· Πῶς ἐποίησε τὸ σημεῖον ἐκεῖνο ἢ τὸ τέρας, γινώσκων γνώσῃ, ὅτι ὁ πειράζων ἐπείραζεν, ἰδεῖν, εἰ φοβῇ Κύριον τὸν Θεόν σου. Ὅτι δὲ ὁ πειράζων ἐπείραζεν, εἴρητο, ἑτέρως δὲ μετὰ τὴν εἰς Βαβυλῶνα μετοικεσίαν φαίνεται. Οὐ γὰρ ἂν ὁ τὰ πάντα γινώσκων Θεὸς, ὡς ἐκ πολλῶν ἔστι δεῖξαι, ἐπείραζεν, ἵνα γνῷ αὐτὸς, ὁ τὰ πάντα προγινώσκων. Εἰ δὲ βούλει, περὶ τούτου τὸν λόγον ποιησώμεθα, καὶ δείξω προγινώσκοντα τὸν Θεόν. Τὸ δὲ ἀγνοεῖν αὐτὸν ψεῦσμα ὂν, καὶ τοῦτο πρὸς πειρασμὸν γραφὲν ἀποδέδεικται. Οὕτως ἡμεῖς, ὦ Σίμων, οὔτε ἀπὸ Γραφῶν οὔτε ὑφ' ἑτέρου τινὸς σκανδαλισθῆναι δυνάμεθα· οὔτε πολλοὺς θεοὺς ἀποδέξασθαι ἀπατώμεθα, οὐδὲ λόγῳ τινὶ κατὰ τοῦ Θεοῦ λεγομένῳ συντιθέμεθα.

XIII. And Peter answered: Whether the Scriptures or prophets speak of gods, they speak for the testing of those who hear. For thus it is written: If there arise among you a prophet, giving signs and wonders, and that sign and the wonder then come to pass, and he say to you: Let us go and serve other gods, whom your fathers knew not, you shall not hearken to that prophet; among the first let your hands be upon him to stone him. For he tried you, to turn you away from the Lord your God. And if you say in your heart: How did he do that sign or the wonder, knowing you shall know that the tempter tempted, to see whether you fear the Lord your God. Now that the tempter tempted was said, and it appears otherwise after the removal to Babylon. For God Who knows all things, as it is possible to show from many things, would not have tempted in order that He Himself might know, Who foreknows all things. And if you wish, let us make our argument concerning this, and I shall show that God foreknows. And that He is ignorant, being a falsehood, this also has been proved to have been written for testing. Thus we, O Simon, neither by the Scriptures nor by anyone else can be made to stumble; nor are we deceived into accepting many gods, nor do we assent to any word spoken against God.

XIV. Ἴσμεν γὰρ καὶ αὐτοὶ ἀπὸ τῶν Γραφῶν ἀγγέλους θεοὺς λεχθέντας. Λέγω δὲ ὡς ὁ ἐπὶ τῆς βάτου λαλήσας, καὶ τῷ Ἰακὼβ παλαίσας· ἀλλὰ καὶ τὸν γεννώμενον Ἐμμανουὴλ καὶ τὸν λεγόμενον Θεὸν ἰσχυρόν. Ἀλλὰ μὴν καὶ Μωϋσῆς θεὸς Φαραὼ ἐγενήθη, τῷ δὲ ὄντι ἄνθρωπος ἦν. Ἔτι δὲ καὶ τὰ εἴδωλα τῶν ἐθνῶν. Ἡμῖν δὲ εἷς Θεὸς, εἷς ὁ τὰς κτίσεις πεποιηκὼς καὶ διακοσμήσας τὰ πάντα· οὗ καὶ ὁ Χριστὸς υἱὸς, ᾧ πειθόμενοι ἀπὸ τῶν Γραφῶν τὰ ψευδῆ ἐπιγινώσκομεν. Ἔτι δὲ καὶ ἐκ πατέρων ἐφοδιαζόμενοι τῶν Γραφῶν τὰ ἀληθῆ ἕνα μόνον οἴδαμεν τὸν πεποιηκότα τούς τε οὐρανοὺς καὶ τὴν γῆν, Θεὸν Ἰουδαίων καὶ πάντων τῶν

XIV. For we ourselves also know from the Scriptures that angels were called gods. I mean, for instance, him who spoke at the bush, and wrestled with Jacob; and also Him Who is born Emmanuel and Who is called Mighty God. Moreover Moses also became a god to Pharaoh, though in reality he was a man. And further the idols of the nations also. But to us there is one God, one Who has made the creations and set all things in order; Whose Son also is the Christ, obeying Whom we recognize the false things from the Scriptures. And further, being furnished from our fathers with the true things of the Scriptures, we know one alone Who has made both the heavens and the earth, the God of the Jews and of all those who

Editors' notes and page, col. 376

Footnotes

(36) · call in col 376

ᾗ δὲ σοφίᾳ p. ἡ δὲ σοφία, ᾗ C.

ᾗ δὲ σοφίᾳ for ἡ δὲ σοφία, ᾗ C.

(printed under page 185)

(37) · call in col 376

μία C. Tum ἔκτασιν O et ex conject. C, in cujus textu ἔκστασιν. In O στολήν p. συστολήν.

μία C. Then ἔκτασιν O, and C by conjecture; his text has ἔκστασιν. In O στολήν for συστολήν.

(printed under page 185)

(38) · call in col 376

εἰ deest in O.

εἰ is missing in O.

(printed under page 185)

(39) · call in col 376

αἰνόντων O.

(printed under page 185)

(40) · call in col 376

διδούς σοι C.

(printed under page 185)

(41) · call in col 376

εἰδέναι C. Seq. σου om. O.

εἰδέναι C. O omits the following σου.

(printed under page 185)

(42) ‹anchor: δεῖξαι, ἐπείραζεν› · call in col 376

ἐπείρασεν S.

(printed under page 185)

(43) ‹anchor: Εἰ δὲ βούλει› · call in col 376

Scripsi βούλει c. O invito Schweglero, qui commendat vulgatam βούλῃ ex ejus opinione conjunctivum. Cfr. hom. XIX, 6. Tum add. τόν ante λόγον c. O.

I have written βούλει with O, against Schwegler, who recommends the common reading βούλῃ, in his view a subjunctive. Compare Homily XIX, 6. Then τόν added before λόγον with O.

(printed under page 185)

(44) ‹anchor: σκανδαλισθῆναι δυνάμεθα› · call in col 376

Post δυνάμεθα Schliemannus Clem. p. 119, 569, addit φέρειν, emendatione superflua. S.

After δυνάμεθα Schliemann (Clementinen, pp. 119, 569) adds φέρειν, a needless emendation. S.

(printed under page 185)

(45) ‹anchor: καὶ πάντων τῶν› · call in col 376

τῶν S, O, τόν C.

τῶν S, O; τόν C.

(printed under page 185)

(47) · call in col 376

Ἡ δὲ σοφία, etc. Redolere haec Ebionismum fatebitur mecum qui ea contulerit cum Epiphanianis, dictae haereseos cap. 3, 16, 17 et 29. COT. — Confer quae de divina sapientia dicta sunt Prov. VIII, 22 seqq. DRACH.

"But wisdom," etc. Anyone who compares these words with Epiphanius's account of that heresy, chs. 3, 16, 17 and 29, will agree with me that they smack of Ebionism. Cotelier. — Compare what is said of the divine wisdom in Proverbs 8:22 ff. Drach.

(printed under page 185)

(48) ‹anchor: εἰς Βαβυλῶνα μετοικεσίαν› · call in col 376

Μετὰ τὴν εἰς Βαβυλῶνα μετοικεσίαν. Tunc enim fuerunt pseudoprophetae in populo Judaico. COT.

"After the deportation to Babylon." For it was then that there were false prophets among the Jewish people. Cotelier.

(printed under page 185)

(49) ‹anchor: Θεὸν ἰσχυρόν› · call in col 376

Τὸν γεννώμενον Ἐμμανουὴλ, καὶ τὸν λεγόμενον Θεὸν ἰσχυρόν. Natus Emmanuel, Deus fortis (Isa. VII et IX), verus Deus est. Ebionitica igitur sunt haec atque Ariana, ut et sequentia multa. ID.

"The Emmanuel who was being born, and the one called mighty God." The Emmanuel who was born, the mighty God (Isa. 7 and 9), is true God. These words are therefore Ebionite and Arian, as are many of those that follow. The same [Cotelier].

(printed under page 185)

Page

running head: I ROM. PONT. OPERA DUBIA. 376
marginal letters: A φία, ᾗ ὥσπερ; B δέ σοι· Πορευθέντες; C δὲ ἀγνοεῖν αὐτὸν; D Ἔτι δὲ καὶ ἐκ
old-edition numerals: 326 before XIII.; 327 after λεχθέντας.
other: begins mid-word φία (from σοφία); full-width line after σκανδαλισθῆ- across cols. 375-376 cut off at left edge in the column image; now set in its place from the page image (ναι δυνάμεθα· οὔτε πολλοὺς θεοὺς ἀποδέξασθαι ἀπατώμεθα, οὐδὲ λόγῳ τινὶ κατὰ τοῦ Θεοῦ λεγομένῳ συντιθέμεθα.)

PG 2:377

σέβειν αὐτὸν αἱρουμένων. Τοῦτον καὶ θεοφιλεῖ λογισμῷ ἀληθῆ δογματίσαντες οἱ πατέρες παρέδωσαν ἡμῖν, ἵνα εἰδῶμεν, ὅτι εἴ τι κατὰ τοῦ Θεοῦ λέγεται, ψεῦδός ἐστιν. Ἀλλὰ καὶ ὑπερβαλλόντως τι ἐρῶ· εἰ τοῦτο οὕτως ὡς ἔφην οὐκ ἔχει, ἐμοὶ γένοιτο καὶ τοῖς τἀληθὲς ἀγαπῶσιν, περὶ εὐφημίας τοῦ πεποιηκότος ἡμᾶς Θεοῦ κινδυνεύειν.

choose to worship Him. Him also our fathers, having decreed Him true by a God-loving reasoning, handed down to us, so that we may know that if anything is spoken against God, it is a falsehood. Nay, I will even say something beyond measure: if this does not hold thus as I said, may it befall me and those who love the truth to incur danger for the good praise of the God Who made us.

XV. Ταῦτα ὁ Σίμων ἀκούσας ἔφη· Ἐπειδὴ καὶ τῷ τὰ σημεῖα καὶ τέρατα διδόντι προφήτῃ, ἄλλον δὲ θεὸν λέγοντι φῂς μὴ δεῖν πιστεύειν, μετὰ τοῦ εἰδέναι ὅτι καὶ θάνατον ὀφείλει, οὐκοῦν καὶ ὁ διδάσκαλός σου σημεῖα καὶ τέρατα δεδωκὼς εὐλόγως ἀνῃρέθη. Καὶ ὁ Πέτρος ἀπεκρίθη· Ὁ Κύριος ἡμῶν οὔτε θεοὺς εἶναι ἐφθέγξατο παρὰ τὸν κτίσαντα τὰ πάντα, οὔτε ἑαυτὸν θεὸν εἶναι ἀνηγόρευσεν, Υἱὸν δὲ Θεοῦ τοῦ τὰ πάντα διακοσμήσαντος τὸν εἰπόντα αὐτὸν εὐλόγως ἐμακάρισεν. Καὶ ὁ Σίμων ἀπεκρίνατο· Οὐ δοκεῖ σοι οὖν τὸν ἀπὸ θεοῦ Θεὸν εἶναι; καὶ ὁ Πέτρος ἔφη· πῶς τοῦτο εἶναι δύναται, φράσον ἡμῖν. Τοῦτο γὰρ ἡμεῖς εἰπεῖν σοι οὐ δυνάμεθα, ὅτι μὴ ἠκούσαμεν παρ' αὐτοῦ.

XV. Having heard these things, Simon said: Since you say that one must not believe even the prophet who gives signs and wonders, yet speaks of another god, together with knowing that he even owes death, therefore your Teacher also, having given signs and wonders, was with good reason put to death. And Peter answered: Our Lord neither uttered that there are gods beside Him Who created all things, nor proclaimed Himself to be God, but with good reason pronounced blessed him who called Him the Son of the God Who set all things in order. And Simon answered: Does it not seem to you, then, that he who is from God is God? And Peter said: How this can be, tell us. For we cannot say this to you, because we did not hear it from Him.

XVI. Πρὸς τούτοις δὲ, τοῦ Πατρὸς τὸ μὴ γεγεννῆσθαί ἐστιν, Υἱοῦ δὲ τὸ γεγεννῆσθαι· γεννητὸν δὲ ἀγεννήτῳ ἢ καὶ αὐτογεννήτῳ οὐ συγκρίνεται. Καὶ ὁ Σίμων ἔφη· Εἰ καὶ τῇ γενέσει οὐ ταυτόν ἐστιν; Καὶ ὁ Πέτρος ἔφη· Ὁ μὴ κατὰ πάντα τὸ αὐτὸ ὤν τινι τὰς αὐτὰς αὐτῷ πάσας ἔχειν προσωνυμίας οὐ δύναται. Καὶ ὁ Σίμων· Τοῦτο λέγειν ἐστὶν οὐκ ἀποδεικνύειν. Καὶ ὁ Πέτρος· Διὰ τί οὐ νοεῖς, ὅτι τὸ μὲν αὐτογέννητον τυγχάνει ἢ καὶ ἀγέννητον, τὸ δὲ γεννητὸν ὂν τὸ αὐτὸ λέγεσθαι οὐ δύναται, οὐδ' ἂν τῆς αὐτῆς οὐσίας ὁ γεγεννημένος τῷ γεγεννηκότι [αὐτόν]. Ἀλλὰ καὶ τοῦτο μάθε· Τὰ ἀνθρώπων σώματα ψυχὰς ἔχει ἀθανάτους, τὴν τοῦ Θεοῦ πνοὴν ἠμφιεσμένας, καὶ ἐκ τοῦ Θεοῦ προελθοῦσαι τῆς μὲν αὐτῆς οὐσίας εἰσὶ, θεοὶ δὲ οὐκ εἰσίν. Εἰ δὲ θεοί εἰσι,

XVI. In addition to these things, moreover, it belongs to the Father not to have been begotten, and to the Son to have been begotten; now that which is begotten is not compared with that which is unbegotten or even self-begotten. And Simon said: Even if it is not the same by begetting? And Peter said: He who is not in all respects the same with someone cannot have all the same appellations with him. And Simon said: This is to assert, not to prove. And Peter said: Why do you not understand that the one happens to be self-begotten or even unbegotten, whereas that which is begotten cannot be called the same, not even if he who is begotten be of the same substance with him who begot [him]. Moreover learn this also: The bodies of men have immortal souls, clothed with the breath of God, and having come forth from God they are indeed of the same substance, yet they are not gods. But if they are gods,

Editors' notes and page, col. 377

Footnotes

[Two layers: the VARIAE LECTIONES, printed full width, numbered calls in the Greek column (377) only; and the VARIORUM NOTAE, printed in two columns, called by a parenthesised numeral in the Greek only. Calls 46–50 stand above the visible foot of the page.] (printed under page 186)

(46) · call in col 377

ἀληθὲς ὄν C.

(printed under page 186)

(47) · call in col 377

παρέδοσαν O. Idem εἰδῶμεν.

παρέδοσαν O. The same has εἰδῶμεν.

(printed under page 186)

(48) · call in col 377

ἀληθές C.

(printed under page 186)

(49) · call in col 377

ὁ om. O.

O omits ὁ.

(printed under page 186)

(50) · call in col 377

αὐτόν C.

(printed under page 186)

(51) ‹anchor: ἢ καὶ αὐτογεννήτῳ› · call in col 377

αὐτὸ γεννητῷ O.

(printed under page 186)

(52) ‹anchor: οὐ ταυτόν› · call in col 377

ταύτη O.

(printed under page 186)

(53) ‹anchor: τὸ αὐτὸ› · call in col 377

τῷ αὐτῷ (sic) O.

(printed under page 186)

(54) ‹anchor: ὅτι τὸ› · call in col 377

ὁ S.

(printed under page 186)

(55) ‹anchor: ὂν τὸ αὐτὸ› · call in col 377

Ita D, ὄντα αὐτόν C, ὄν, τὰ αὐτά O.

So D; ὄντα αὐτόν C; ὄν, τὰ αὐτά O.

(printed under page 186)

(56) ‹anchor: γεγεννημένος τῷ› · call in col 377

τό C. Vox [αὐτόν] a me addita explet lacunam cod. O.

τό C. The word [αὐτόν], added by me, fills a gap in manuscript O.

(printed under page 186)

(57) ‹anchor: Θεοῦ προελθοῦσαι› · call in col 377

προελθοῦσι O. Idem εἰσί c. Cl, ἐστίν C. Ad oram libri Ottob. κατὰ τὸν Ὠριγένη.

προελθοῦσι O. The same has εἰσί, with Cl; ἐστίν C. In the margin of the Ottoboni book: κατὰ τὸν Ὠριγένη ("according to Origen").

(printed under page 186)

(50) ‹anchor: οὐσίας εἰσὶ› · call in col 377

Τὴν τοῦ Θεοῦ πνοὴν ἠμφιεσμένας, et τῆς μὲν αὐτῆς οὐσίας εἰσί. Ebionaeis gnostica permiscet. Hi enim haeretici, teste S. Augustino, dicebant animarum substantiam Dei esse naturam; animasque ex Dei procedere substantia. Praeiverat Augustino Irenaeus per gnosticorum verba: Jam enim non habiturum eum animas sanctas, ut rursus demittat eas in saeculum, sed tantum eas quae sunt ex substantia ejus, id est, quae sunt ex insufflatione: lib. I, cap. 24. Quibus omnibus lux ex Theodorito Haeret. fabul. lib. V, cap. 9: Ἐκεῖνο δὲ τὸ ἐμφύσημα, οὐ μέρος τι τῆς θείας οὐσίας φαμὲν, κατὰ τὴν Κέρδωνος καὶ Μαρκίωνος λύτταν. Inspirationem porro illam, non divinae substantiae partem aliquam fuisse dicimus; juxta Cerdonis et Marcionis insaniam. Mitto istis recentiores Manichaeos et Priscillianistas. Sed concedi mihi velim, ut paucis digrediar in locum deploratae valetudinis apud Origenem tom. XIV, in Joannem, editionis V. Cl. Petri Danielis Huetii p. 216, ubi πνοὴ ζωῆς memoratur: Τοιοῦτόν τί μοι φαίνεται καὶ περὶ τό, Πνεῦμα ὁ Θεός. Ἐπεὶ γὰρ εἰς τὴν μέσην καὶ κοινότερον καλουμένην ζωὴν ὀπῶντες τοῦ περὶ ἡμᾶς πνεύματος, τὴν καλουμένην σωματικώτερον πνοὴν ζωῆς, ζωοποιούμεθα ἀπὸ τοῦ πνεύματος· ὑπολαμβάνω ἀπ' ἐκείνου εἰλῆφθαι τὸ πνεῦμα λέγεσθαι τὸν Θεὸν, πρὸς τὴν ἀληθινὴν ζωὴν ἡμᾶς ἄγοντα. Τὸ πνεῦμα γὰρ κατὰ τὴν Γραφὴν λέγεται ζωοποιεῖν· φανερὸν ὅτι ζωοποίησιν, οὐ τὴν μέσην, ἀλλὰ τὴν θειοτέραν. Nam participium ὀπῶντες Graecum non est; ὑπιόντος vero, quod legisse videtur Perionius, sensu caret: itemque ὁρῶντες Ferrarii. Scripserim ego ὁρῶντος, ac verterim ad hunc modum: Tale quid mihi videtur et de illo: Spiritus est Deus (Joan. IV, 24). Nam quia cum spiritus noster spectet ad mediam et vulgarius appellatam vitam, quae magis corporaliter vocatur flatus vitae, vivificamur a spiritu; inde sumptum fuisse arbitror, ut Deus qui nos ducit ad veram vitam, spiritus dicatur. Spiritus enim, secundum Scripturam, dicitur vivificare: plane non vivificatione media, sed ea quae divinior est. COT.

"Clothed with the breath of God," and "they are of the same substance." He mixes Gnostic teaching with the Ebionites'. For these heretics, as St Augustine attests, said that the substance of souls is the nature of God, and that souls proceed from God's substance. Irenaeus had anticipated Augustine, in the words of the Gnostics: "For he will not keep holy souls, so as to send them down into the world again, but only those that are from his substance, that is, those that are from the breathing-in" (Book I, ch. 24). Light is shed on all this by Theodoret, Compendium of Heretical Fables, Book V, ch. 9: "That breathing-in we do not call some part of the divine substance, as in the madness of Cerdo and Marcion." [Latin version of the same follows.] I pass over the Manichaeans and Priscillianists, later than these. But I should like leave to digress briefly to a passage in a sorry state in Origen, tome XIV on John, in the edition of the distinguished Pierre-Daniel Huet, p. 216, where the "breath of life" is mentioned: "Something of this kind seems to me true also of 'God is spirit.' For since, ὀπῶντες to the middle and more commonly so-called life of the spirit within us, which is called more bodily the breath of life, we are given life by the spirit, I take it that God is said to be spirit from that, as leading us to the true life. For the spirit, according to Scripture, is said to give life: plainly not the middle giving of life but the more divine." Now the participle ὀπῶντες is not Greek; ὑπιόντος, which Périon seems to have read, makes no sense, and neither does Ferrari's ὁρῶντες. I would write ὁρῶντος, and translate thus: "Something of this kind seems to me true also of that saying, 'God is spirit' (John 4:24). For since, our spirit looking to the middle and more commonly so-called life, which is called more bodily the breath of life, we are given life by the spirit, I think it was taken from this that God, who leads us to the true life, is called spirit. For the Spirit, according to Scripture, is said to give life: plainly not with the middle giving of life, but with that which is more divine." Cotelier.

(printed under page 186)

Footnotes

[Two layers: the VARIAE LECTIONES, printed full width, numbered calls in the Greek column (380) only; and the VARIORUM NOTAE, printed in two columns, called by a parenthesised numeral in the Greek only. Calls 58–65 and (50*) stand above the visible foot of the page.] (printed under page 187)

Page

running head: 379 S. CLEMENTIS I ROM. PONT
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; full-width Greek line across cols. 379-380 after habent. cut off at right edge (Χριστῷ, τῷ Θεῷ λέγεσθαι; τοῦτο γὰρ ἔχει, ὃ καὶ πάντες ἔχ)

PG 2:380

τούτῳ τῷ λόγῳ πάντων ἀνθρώπων, τῶν τε ἀποθανόντων καὶ ζώντων καὶ γενησομένων αἱ ψυχαὶ θεοὶ τυγχάνουσιν. Εἰ δὲ προσφιλονεικῶν μοι ἐρεῖς, καὶ αὐτὰς θεοὺς εἶναι, καὶ τί τοῦτο ἔτι μέγα καὶ Χριστῷ, τῷ Θεῷ λέγεσθαι; τοῦτο γὰρ ἔχει, ὃ καὶ πάντες ἔχουσιν.

by this reasoning the souls of all men, both of those who have died and of those who are living and of those who shall be born, happen to be gods. And if out of contentiousness against me you shall say that they also are gods, what great thing is this any longer even for Christ, to be called God? For He has this, which all men also have.

XVII. Ἡμεῖς Θεὸν λέγομεν, οὗ ἐστιν ἴδιον τὸ ἄλλῳ προσεῖναι μὴ δυνάμενον. Ὥσπερ γὰρ ἄπειρος ὢν πανταχόθεν διὰ τοῦτο λέγεται ἀπέραντος, καὶ ἀνάγκη πᾶσα, ἑτέρου μὴ δυναμένου ὡσαύτως ἀπείρου εἶναι, μὴ εἶναι ἴδιον τὸ καλεῖσθαι ἀπέραντον, (εἰ δέ τις λέγει δυνατὸν εἶναι ψεύδεται· δύο γὰρ πανταχόθεν ἄπειρα συνυπάρχειν οὐ δύνανται· περαιοῦται γὰρ τὸ ἕτερον ὑπὸ τοῦ ἑτέρου), οὕτως φύσις ἐστὶν, ἓν εἶναι τὸ Ἀγέννητον. Εἰ δὲ ἐν σχήματί ἐστιν, καὶ οὕτως ἕν ἐστι τὸ ἀσύγκριτον. Διὰ τοῦτο καὶ Ὕψιστος λέγεται, ὅτι πάντων ἀνώτερος ὢν τὰ πάντα αὐτῷ ὑποκείμενα ἔχει.

XVII. We call Him God, Whose property cannot belong to another. For just as, being infinite on every side, on this account He is called boundless, and there is every necessity, since another cannot likewise be infinite, that to be called boundless is not shared, (and if anyone says that it is possible, he lies; for two things infinite on every side cannot coexist; for the one is bounded by the other), so it is nature that the Unbegotten is one. And if He is in a figure, even thus the Incomparable is one. On this account He is also called Most High, because being higher than all things He has all things subject to Himself.

XVIII. Καὶ ὁ Σίμων· Μὴ γὰρ τοῦτό ἐστιν αὐτοῦ ἀπόῤῥητον ὄνομα, τὸ Θεὸς, ὅπερ πάντες λέγουσιν, ὅτι τοσοῦτον καὶ περὶ ὀνόματος διισχυρίζῃ, ἵνα μὴ ἄλλῳ δοθῇ; Καὶ ὁ Πέτρος ἔφη· Ἐπίσταμαι ὅτι τοῦτο οὐκ ἔστιν αὐτῷ τὸ ἀπόῤῥητον ὄνομα, ἀλλὰ τὸ κατὰ συνθήκην ἀνθρώπων λεγόμενον, ὅπερ εἰ ἑτέρῳ δώσεις, καὶ τὸ μὴ λεγόμενον ἑτέρῳ προσάψεις, καὶ τῷ τῆς προαιρέσεως λόγῳ. Τὸ λεγόμενον ὄνομα τοῦ μὴ λεγομένου πρόοδός ἐστιν. Τούτῳ τῷ λόγῳ ἡ ὕβρις καὶ εἰς τὸ μήπω ῥηθὲν λογίζεται, ᾧ λόγῳ ἡ πρὸς τὸ ἐγνωσμένον τιμὴ εἰς τὸ μήπω ἐγνωσμένον ἀναφέρεται.

XVIII. And Simon said: Is this, then, His ineffable name, God, which all men utter, that you insist so strongly concerning a name also, that it be not given to another? And Peter said: I know that this is not His ineffable name, but that which is spoken by agreement of men; which if you give to another, you will attach to another that also which is not spoken, and that by reason of purpose. The name which is spoken is the forerunner of that which is not spoken. By this reasoning the insult is reckoned even unto that which has not yet been uttered, by the same reasoning whereby the honour towards that which is known is referred unto that which is not yet known.

XIX. Καὶ ὁ Σίμων ἔφη· Ἤθελον εἰδέναι, Πέτρε, εἰ ἀληθῶς πιστεύεις, ὅτι ἡ ἀνθρώπου μορφὴ πρὸς τὴν ἐκείνου μορφὴν διατετύπωται. Καὶ ὁ Πέτρος· Ἀληθῶς, ὦ Σίμων, οὕτως ἔχειν πεπληροφόρημαι. Καὶ ὁ Σίμων· Πῶς θάνατος τὸ σῶμα λύειν δύναται, σφραγῖδι μεγίστῃ διατετυπωμένον; Καὶ ὁ Πέτρος· Θεοῦ δικαίου ἐστὶ μορφή. Ἐπὰν οὖν ἀδικεῖν ἄρξηται, ἡ ἐν αὐτῷ ἰδέα φεύγει, καὶ οὕτω τὸ σῶμα λύεται, ἵνα ἡ μορφὴ ἀφανὴς γένηται, ὅπως μὴ δικαίου μορφὴν Θεοῦ ἄδικον ἔχῃ σῶμα. Ἡ μέντοι λύσις οὐ περὶ τὴν σφραγῖδα γίνεται, ἀλλὰ περὶ τὸ σφραγισθὲν σῶμα. Ἄνευ δὲ τοῦ σφραγίσαντος τὸ σφραγισθὲν οὐ λύεται. Οὕτως ἄνευ κρίσεως οὐδὲ τὸ ἀποθανεῖν ἔξεστιν. Καὶ ὁ Σίμων· Τίς οὖν ἀνάγκη ἦν, τὴν τοιούτου μορφὴν τῷ ἀπὸ γῆς ἐγερθέντι δοῦναι ἀνθρώπῳ; Καὶ ὁ Πέτρος· Διὰ τὴν τοῦ πεποιηκότος Θεοῦ φιλανθρωπίαν γέγονεν· ἐπεὶ γὰρ τῷ κατ' οὐσίαν λόγῳ πάντα κρείττονα τυγχάνει τῆς ἀνθρώπου σαρκὸς, λέγω δὴ τὸν αἰθέρα, τὸν ἥλιον, τὴν σελήνην, τοὺς ἀστέρας, τὸν ἀέρα, τὸ ὕδωρ, τὸ

XIX. And Simon said: I would wish to know, Peter, whether you truly believe that the form of man has been moulded after His form. And Peter said: Truly, O Simon, I am fully assured that it holds thus. And Simon said: How can death dissolve the body, when it has been moulded by the greatest seal? And Peter said: It is the form of a righteous God. Whenever therefore it begins to do unrighteousness, the idea within it flees, and thus the body is dissolved, so that the form may become unseen, in order that an unrighteous body may not have the form of a righteous God. Yet the dissolution does not take place about the seal, but about the sealed body. And without Him Who sealed it, that which was sealed is not dissolved. Thus without judgement it is not even lawful to die. And Simon said: What necessity, then, was there to give the form of such a One to man raised up from the earth? And Peter said: It came to pass on account of the loving-kindness of the God Who made him; for since by the reckoning of substance all things happen to be better than the flesh of man, I mean the ether, the sun, the moon, the stars, the air, the water, the

Editors' notes and page, col. 380

Footnotes

(58) · call in col 380

γεννηθησομένων C.

(printed under page 187)

(59) · call in col 380

θεοί add. c. O. Tum μοι S, O, μου C.

θεοί added with O. Then μοι S, O; μου C.

(printed under page 187)

(60) · call in col 380

ἔτι om. O, τό p. τῷ legi vult S.

O omits ἔτι; S would read τό for τῷ.

(printed under page 187)

(61) · call in col 380

τὸ ἴδιον C.

(printed under page 187)

(62) · call in col 380

Ὡς αὐτὸς ἀπείρῳ εἶναι, τὸ καλεῖσθαι ἀπέραντος C. Schliemanni conjecturam ἀπείρου (Clem., p. 144, 569) a Schweglero vilipensam confirmat cod. O.

Ὡς αὐτὸς ἀπείρῳ εἶναι, τὸ καλεῖσθαι ἀπέραντος C. Manuscript O confirms Schliemann's conjecture ἀπείρου (Clementinen, pp. 144, 569), which Schwegler had made light of.

(printed under page 187)

(63) · call in col 380

οὕτως S, O, ὄντως C.

οὕτως S, O; ὄντως C.

(printed under page 187)

(64) · call in col 380

καί conj. S.

S conjectures καί.

(printed under page 187)

(65) · call in col 380

τό O et ex conject C, in cuj. textu τε, S τι.

τό O, and C by conjecture, whose text has τε; S τι.

(printed under page 187)

(66) ‹anchor: καὶ τῷ τῆς προαιρέσεως› · call in col 380

Dedi προσάψεις, καί c. O, προσάψας C, προσάψεις D.

I have given προσάψεις, καί with O; προσάψας C; προσάψεις D.

(printed under page 187)

(67) ‹anchor: ἐν αὐτῷ ἰδέα› · call in col 380

εἰδέα C, qui deinde οὔτως.

εἰδέα C, who then has οὔτως.

(printed under page 187)

(68) ‹anchor: μορφὴν Θεοῦ› · call in col 380

Θεοῦ μορφήν C.

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(69) ‹anchor: Διὰ τὴν τοῦ› · call in col 380

Pro διὰ τὴν τοῦ in O occurrunt haec verba alia manu expuncta: τοῦτο διὰ τὴν τοιούτου μορφὴν τῷ ἀπὸ γῆς ἐγερθέντι δοῦναι ἀνθρώπῳ. Tum repetitur καὶ ὁ Πέτρος.

In place of διὰ τὴν τοῦ, O has these words, struck through by another hand: τοῦτο διὰ τὴν τοιούτου μορφὴν τῷ ἀπὸ γῆς ἐγερθέντι δοῦναι ἀνθρώπῳ. Then καὶ ὁ Πέτρος is repeated.

(printed under page 187)

(70) ‹anchor: λέγω δὴ› · call in col 380

δή S, δέ C, O.

δή S; δέ C, O.

(50*) · call in col 380 Ἀπόῤῥητον ὄνομα. Hoc est nomen Tetragrammaton, Iehova, quod Graecis Patribus etiam dicitur ἄῤῥητον, ἄφραστον. S. Greg. Naz. vero multo felicius, οὔτε νῷ καταληπτὸν, οὔτε λόγῳ ῥητόν. De hujusmodi SS. nomine diffuse disseruimus in opere nostro De l'harmonie entre l'Église et la Synagogue, t. II, pag. 318 et seqq. DRACH.

"Unspeakable name." This is the four-letter name, Jehovah, which the Greek Fathers also call "unspeakable, inexpressible." St Gregory Nazianzen puts it much more happily: "neither grasped by the mind nor spoken by the tongue." We have discussed this most holy name at length in our work De l'harmonie entre l'Église et la Synagogue, vol. II, p. 318 ff. Drach.

(printed under page 187)

Page

running head: IS I ROM. PONT. OPERA DUBIA. 380
marginal letters: A τούτῳ τῷ λόγῳ; B καὶ Ὕψιστος λέγεται,; C πρὸς τὴν ἐκείνου; D πεποιηκότος Θεοῦ
old-edition numerals: 329 before XVII.; 330 after πιστεύεις,
other: full-width line after μέγα καὶ across cols. 379-380 cut off at left edge, not set (Χριστῷ, τῷ Θεῷ λέγεσθαι; τοῦτο γὰρ ἔχει, ὃ καὶ πάντες ἔχουσιν.)

PG 2:381

πῦρ, ἑνὶ λόγῳ καὶ τὰ λοιπὰ πάντα, ἅ τινα εἰς ὑπηρεσίαν ἀνθρώπου γενόμενα καὶ κατ' οὐσίαν κρείττονα ὄντα ἡδέως ὑπομένει δουλεύειν τῷ κατ' οὐσίαν χείρονι, διὰ τὴν τοῦ Κρείττονος μορφήν. Ὡς γὰρ οἱ πήλινον ἀνδριάντα βασιλέως τιμῶντες τὴν τιμὴν ἀναφερομένην ἔχουσιν εἰς ἐκεῖνον, οὗπερ ὁ πηλὸς τὴν μορφὴν τυγχάνει ἔχων, οὕτω καὶ ἡ πᾶσα κτίσις τῷ ἀπὸ γῆς γενομένῳ ἀνθρώπῳ χαίρουσα δουλεύει, εἰς τὴν ἐκείνου ἀφορῶσα τιμήν.

fire, in a word all the rest of things also, which having come into being for the service of man and being better in substance gladly endure to serve that which is worse in substance, on account of the form of the Better. For just as those who honour a clay statue of a king have the honour referred to him whose form the clay happens to bear, so also the whole creation gladly serves man, who came into being from the earth, looking to that One's honour.

XX. Ἰδὲ, οἵῳ Θεῷ, Σίμων, ἀχαριστεῖν ἡμᾶς πεῖσαι θέλεις· καὶ βαστάζει σε ἡ γῆ, ἴσως δὲ ἰδεῖν βουλομένη, τίς σοι τὰ ὅμοια φρονεῖν τολμήσει. Πρῶτος γὰρ αὐτὸς ἐτόλμησας, ὃ μηδεὶς ἐτόλμησεν· πρῶτος ἐφθέγξω, ἃ πρώτως ἠκούσαμεν. Πρῶτοι καὶ μόνοι ἡμεῖς ἐπὶ τῇ τοιαύτῃ σου ἀσεβείᾳ τὴν ἄπειρον τοῦ Θεοῦ μακροθυμίαν ἱστορήσαμεν, καὶ οὐκ ἄλλου τινὸς, ἢ τοῦ κτίσαντος τὸν κόσμον, εἰς ὃν ἀσεβεῖν ἐτόλμησας. Καὶ χάσματα γῆς οὐκ ἐγενήθη, καὶ πῦρ ἀπ' οὐρανοῦ οὐ κατεπέμφθη, καὶ εἰς ἐμπρησμὸν ἀνδρῶν οὐκ ἐπεξῆλθεν, καὶ ὑετὸς οὐκ ἐπεσχέθη, καὶ θηρῶν πλῆθος ἀπὸ δρυμῶν οὐκ ἐπέμφθη, καὶ ἐπ' αὐτοὺς ἡμᾶς διὰ ἕνα ἁμαρτάνοντα ὡς ἐπὶ μοιχείας πνευματικῆς, τῆς κατὰ σάρκα χείρονος ὑπαρχούσης, ἡ Θεοῦ ὀργὴ ὀλέθριος οὐκ ἤρξατο. Οὐ γάρ ἐστιν ὁ τότε ἐπεξελθὼν τὰ ἁμαρτήματα οὐρανοῦ καὶ γῆς κτίστης Θεός; Ἐπεὶ καὶ νῦν τὰ μέγιστα βλασφημούμενος τὰ μέγιστα ἐπεξήρχετο. Ἀλλὰ τοὐναντίον μακροθυμεῖ, εἰς μετάνοιαν καλεῖ, συντελοῦντα βέλη πρὸς συντέλειαν τῶν ἀσεβῶν ἐν τοῖς θησαυροῖς ἀποκείμενα ἔχων, ἅ τινα ἐπαφήσει ὡς ζῶα ἔμψυχα, ὅταν ἀνταποδοῦναι κρίσιν τοῖς αὐτοῦ προκαθεσθῇ. Διὸ φοβηθῶμεν Θεὸν δίκαιον, οὗ τὴν μορφὴν πρὸς τιμὴν τὸ ἀνθρώπου βαστάζει σῶμα.

XX. See to what sort of God, Simon, you wish to persuade us to be ungrateful; and the earth bears you, perhaps wishing to see who will dare to think the like with you. For you yourself first dared what no one dared; you first uttered what we have heard for the first time. We first and alone upon such ungodliness of yours have witnessed the boundless long-suffering of God, and of no other than Him Who created the world, against Whom you dared to be ungodly. And chasms of the earth did not come to pass, and fire was not sent down from heaven, and did not go forth unto the burning up of men, and rain was not withheld, and a multitude of wild beasts was not sent from the thickets, and upon us ourselves on account of one sinner, as upon spiritual adultery, which is worse than that according to the flesh, the destructive wrath of God did not begin. For is not the Creator of heaven and earth Who then avenged sins God? Otherwise even now, being blasphemed in the greatest things, He would avenge in the greatest things. But on the contrary He is long-suffering, He calls to repentance, having arrows that accomplish the consummation of the ungodly laid up in His storehouses, which He will let loose like living creatures when He sits down to render judgement to His own. Wherefore let us fear the righteous God, Whose form the body of man bears for honour.

XXI. Ταῦτα τοῦ Πέτρου εἰπόντος ὁ Σίμων ἀπεκρίνατο· Ἐπειδὴ ὁρῶ σε σοφῶς αἰνισσόμενον ὅτι τὰ γεγραμμένα κατὰ τοῦ Δημιουργοῦ ἐν ταῖς βίβλοις οὐκ ἀληθῆ τυγχάνει, αὔριον ἀπὸ τῶν τοῦ διδασκάλου σου λόγων δείξω τὸν δημιουργὸν μὴ ἀνώτατον λέγοντα εἶναι Θεόν. Καὶ ὁ Σίμων ταῦτα εἰπὼν ἐξῆλθεν. Ὁ δὲ Πέτρος τοῖς παρεστῶσιν ὄχλοις ἔφη· Ὁ Σίμων κἂν μηδὲν ἕτερον περὶ Θεοῦ βλάψαι ἡμᾶς δυνηθῇ, ἀλλ' οὖν γε ἐμποδίζει ὑμῖν ἀκούειν τοὺς τὴν ψυχὴν δυναμένους καθαίρειν λόγους. Ταῦτα τοῦ Πέτρου εἰπόντος πολὺς ψιθυρισμὸς ἐγένετο τῶν ὄχλων λεγόντων· Τίς δὲ ἀνάγκη ἐᾷν αὐτὸν ἐνταῦθα εἰσιόντα τὰς κατὰ τοῦ Θεοῦ βλασφημίας λέγειν; Καὶ ὁ Πέτρος ἀκούσας ἔφη· Γένοιτο μέχρι Σίμωνος ἀρκετὸν γενέσθαι τὸν κατὰ τοῦ Θεοῦ πρὸς πειρασμὸν ἀνθρώπων λόγον. Ἔσονται γὰρ, ὡς ὁ Κύριος εἶπεν, ψευδαπόστολοι, ψευδεῖς προφῆται, αἱρέσεις, φιλαρχίαι· αἵ τινες, ὡς στοχάζομαι, ἀπὸ

XXI. When Peter had said these things, Simon answered: Since I see you cleverly hinting that the things written against the Creator in the books happen not to be true, tomorrow from the words of your Teacher I will show Him saying that the Creator is not the supreme God. And having said these things, Simon went out. And Peter said to the crowds standing by: Even if Simon be able to harm us in nothing else concerning God, yet at all events he hinders you from hearing the words that are able to purify the soul. When Peter had said these things, there arose much whispering of the crowds saying: What necessity is there to allow him to come in here and speak blasphemies against God? And Peter hearing it said: Would that the word against God for the testing of men might suffice as far as Simon! For there shall be, as the Lord said, false apostles, false prophets, heresies, loves of rule; which, as I conjecture, from

Editors' notes and page, col. 381

Footnotes

[Two layers: the VARIAE LECTIONES, printed full width, numbered calls in the Greek column (381) only; and the VARIORUM NOTAE, here a single editors' note called by a small letter in the Greek only. Calls 71–79 stand above the visible foot of the page.] (printed under page 188)

(71) · call in col 381

πάλιν O.

(printed under page 188)

(72) · call in col 381

οὕτως C.

(printed under page 188)

(73) · call in col 381

Ita O c. S, εἶδε C.

So O, with S; εἶδε C.

(printed under page 188)

(74) · call in col 381

ἰδεῖν S, O εἰδεῖν C.

ἰδεῖν S, O; εἰδεῖν C.

(printed under page 188)

(75) · call in col 381

τολμήσει O. Malim τολμῆσαι. Tum adjeci αὐτός c. O.

τολμήσει O. I should prefer τολμῆσαι. Then I have added αὐτός with O.

(printed under page 188)

(76) · call in col 381

τῇ adscripsi ex O.

I have written in τῇ from O.

(printed under page 188)

(77) · call in col 381

ἐπεχέθη O.

(printed under page 188)

(78) · call in col 381

τῆς κατὰ σάρκα χείρονος D. approbante O, κατὰ σάρκα χείρων C in textu, χείρονος in marg.

τῆς κατὰ σάρκα χείρονος D, with O's support; κατὰ σάρκα χείρων C in his text, χείρονος in the margin.

(printed under page 188)

(79) · call in col 381

ὁ om. O, interpungens post ἐστιν.

O omits ὁ, punctuating after ἐστιν.

(printed under page 188)

(80) ‹anchor: ὅταν› · call in col 381

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

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

(printed under page 188)

(81) ‹anchor: πρὸς τιμὴν τὸ› · call in col 381

τοῦ C.

(printed under page 188)

(82) ‹anchor: ἐν ταῖς› · call in col 381

ποτε ἐν p. ἐν ταῖς C. Ad oram cod. Ott. νόθα κατὰ νόμου.

ποτε ἐν for ἐν ταῖς C. In the margin of the Ottoboni manuscript: νόθα κατὰ νόμου ("spurious [writings] against the law").

(printed under page 188)

(83) ‹anchor: δεῖξω τὸν› · call in col 381

τό C.

(printed under page 188)

(84) ‹anchor: λέγοντα εἶναι› · call in col 381

λέγοντα εἶναι idem quod λέγειν. Alioquin aliquid mutandum esset in textu S.

λέγοντα εἶναι means the same as λέγειν. Otherwise something would have to be changed in the text. S.

(printed under page 188)

(85) ‹anchor: οὔν γε› · call in col 381

γε om. O.

O omits γε.

(printed under page 188)

(86) ‹anchor: Πέτρου εἰπόντος› · call in col 381

εἰπόντος om. O.

O omits εἰπόντος.

(printed under page 188)

(87) ‹anchor: Ἔσονται› · call in col 381

Cfr. Credner Beitr. I, 291, 518 S.

Compare Credner, Beiträge, I, 291, 518. S.

(printed under page 188)

(a) ‹anchor: τοῖς› · call in col 381

Legendum τοῖς ἐχθροῖς αὐτοῦ, si versioni Latinae fides. EDIT. PATROL.

Read τοῖς ἐχθροῖς αὐτοῦ ("to his enemies"), if the Latin version is to be trusted. Editors of the Patrologia.

(printed under page 188)

Footnotes

[Two layers: the VARIAE LECTIONES, printed full width, numbered calls in the Greek column (384) only; and the VARIORUM NOTAE, printed in two columns, called by a parenthesised numeral in the Greek only. Calls 88–93 and (51) stand above the visible foot of the page.] (printed under page 189)

Page

running head: 383 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:384

τοῦ τὸν Θεὸν βλασφημοῦντος Σίμωνος τὴν ἀρχὴν λαβοῦσαι εἰς τὸ τὰ αὐτὰ τῷ Σίμωνι κατὰ τοῦ Θεοῦ λέγειν συνεργήσουσιν. Καὶ ταῦτα εἰπὼν μετὰ δακρύων, τῇ χειρὶ προσεκαλεῖτο τοὺς ὄχλους, οἷς προσελθοῦσι τὰς χεῖρας ἐπιτιθεὶς καὶ εὐχόμενος ἀπέλυεν, λέγων ὀρθριαίτερον συνέρχεσθαι. Ταῦτα εἰπὼν καὶ στενάζων εἰσελθὼν οὔτε τροφῆς μεταλαβὼν ὕπνωσεν.

Simon who blasphemes God taking their beginning, will work together towards speaking the same things with Simon against God. And having said these things with tears, with his hand he called the crowds to him, and when they came to him, laying his hands upon them and praying he dismissed them, telling them to come together earlier in the morning. Having said these things and groaning he went in, and without partaking of food he fell asleep.

Editors' notes and page, col. 384

Footnotes

(88) · call in col 384

τό add. S, probante O.

τό added by S, with O's support.

(printed under page 189)

(89) · call in col 384

Ita S, ἐπιτιθῶν C. Ambigo de Ottoboniani scriptura truncata. Deinde ὀρθριαίτερον S, O, ὀρθρίτερον C. προσέρχεσθε p. συνέρχεσθαι O.

So S; ἐπιτιθῶν C. I am uncertain about the Ottoboni manuscript's truncated writing. Then ὀρθριαίτερον S, O; ὀρθρίτερον C. προσέρχεσθε for συνέρχεσθαι O.

(printed under page 189)

(90) · call in col 384

Ita O c. S, ὀρθρίτερον C.

So O, with S; ὀρθρίτερον C.

(printed under page 189)

(91) · call in col 384

Pro ἐάσθω lacuna in O.

In place of ἐάσθω there is a gap in O.

(printed under page 189)

(92) · call in col 384

ὃ του (sic) p. ὅτε O. Tum p. οὕτως lacuna in eodem.

ὃ του (sic) for ὅτε O. Then, in place of οὕτως, a gap in the same.

(printed under page 189)

(93) · call in col 384

κατὰ Πέτρου D, τῷ Πέτρῳ C, O. Deleri haec vbb. vult C.

κατὰ Πέτρου D; τῷ Πέτρῳ C, O. C would delete these words.

(printed under page 189)

(94) ‹anchor: εἰδωλολατρείας› · call in col 384

εἰδωλολατρίας O.

(printed under page 189)

(95) ‹anchor: λέγει ἐπακούω› · call in col 384

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

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

(printed under page 189)

(96) ‹anchor: Τὸ δὲ ὅτι, ἃ› · call in col 384

ἃ conj. C, approbante O; deest in cod. hom. Parisiensi. εἰδωλολατρίας O.

C conjectures ἃ, with O's support; it is missing in the Paris manuscript of the Homilies. εἰδωλολατρίας O.

(printed under page 189)

(97) ‹anchor: ὠφεληθῆναί ἐστιν› · call in col 384

ὠφεληθῆναι ἔστιν S.

(printed under page 189)

(98) ‹anchor: ἀλλοιουμένη δαιμονᾷ› · call in col 384

καὶ φρονοῦσαι εὐπαθεῖν τι μαραίνεται καὶ ἀλλοιοῦται ἢ δαιμονᾷ C.

(printed under page 189)

(99) ‹anchor: τοῖς ὀφθαλμοῖς› · call in col 384

ὀφθαλμῷ O.

(printed under page 189)

(100) ‹anchor: ἢ χρύσεα› · call in col 384

χαλκέα ἢ χρυσέα O.

(printed under page 189)

(1) ‹anchor: Διὸ τῷ› · call in col 384

τῷ S, O, τό C.

τῷ S, O; τό C.

(printed under page 189)

(51) · call in col 384

Ἀπὸ Σίμωνος τὴν ἀρχὴν λαβοῦσαι. Hoc una voce laudant ecclesiastici scriptores, adeo ut personatus iste Petrus de eo, quod jam factum viderat, quasi futuro conjecturam fecerit. Vide sis Irenaeum lib. I, c. 23, 2; lib. III, Praefat. et Eusebium H. E. lib II, 13. DAVIS.

"Taking their beginning from Simon." The church writers affirm this with one voice, so that this masked Peter has made a guess, as though about the future, concerning something he had already seen happen. See, if you please, Irenaeus, Book I, ch. 23, 2; Book III, Preface; and Eusebius, Church History, Book II, 13. Davis.

(printed under page 189)