PG 2 · cols. 384–404

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

Editors' preface

I. Τῆς μὲν οὖν ἄλλης ἡμέρας ὁ Πέτρος πρὸς Σίμωνα ζητεῖν μέλλων ὀρθριαίτερον ἐξυπνισθεὶς ηὔξατο, καὶ ἅμα τῷ παύσασθαι ὁ Ζακχαῖος εἰσῄει λέγων· Σίμων ἔξω καθέζεται, μετὰ ἰδίων αὐτοῦ τινων ὡς τριάκοντα διαλεγόμενος. Καὶ ὁ Πέτρος ἔφη· Ἐάσθω λαλεῖν, μέχρις ὅτε πλῆθος γένηται, καὶ τότε ζητεῖν ἀρξώμεθα, ἵνα οὕτως ἡμεῖς τὰ ὑπ' αὐτοῦ λεγόμενα ἀκούσαντες, πρὸς αὐτὰ ἁρμοσάμενοι, ἐξελθόντες διαλεχθῶμεν. Καὶ δὴ οὕτως ἐγένετο. Ἐκβὰς οὖν καὶ μετ' οὐ πολὺ πάλιν εἰσελθὼν ὁ Ζακχαῖος ἀντέβαλλε τῷ Πέτρῳ τοὺς ὑπὸ Σίμωνος κατὰ Πέτρου ῥηθέντας λόγους.

I. On the next day, therefore, Peter, being about to dispute with Simon, having awoken earlier in the morning prayed, and as soon as he ceased Zacchaeus came in saying: Simon sits outside, conversing with some of his own followers, about thirty. And Peter said: Let him be permitted to speak until a multitude gathers, and then let us begin to dispute, so that thus we, having heard the things said by him and adapted ourselves to them, may go out and converse. And indeed thus it came to pass. Having gone out, therefore, and after not long having come in again, Zacchaeus reported to Peter the words spoken by Simon against Peter.

II. Ἔλεγε δέ· Αἰτιᾶταί σε, Πέτρε, ὡς κακίας ὄντα ὑπηρέτην, καὶ μαγείᾳ πολὺ δυνάμενον, καὶ εἰδωλολατρείας χεῖρον τὰς τῶν ἀνθρώπων φαντασιοῦντα ψυχάς. Εἰς τὸ μὲν οὖν μάγον εἶναί σε ταύτην ἐδόκει φέρειν ἀπόδειξιν, λέγων· Σύνοιδα ἐμαυτῷ, ὅτι ὧν κατ' ἐμαυτὸν σκέπτομαι, ἐλθὼν συζητεῖν αὐτῷ, οὐδὲ ἕνα μνημονεύω λόγον. Αὐτοῦ γὰρ διαλεγομένου, κἀμοῦ τὸν νοῦν ἀσχολοῦντος εἰς τὸ ἀναπολῆσαι, τίνα ἐστὶν ἃ ἐλογισάμην ἐλθὼν λέγειν πρὸς αὐτὸν, οὐδ' ὁτιοῦν ὧν λέγει ἐπακούω. Ἐπεὶ οὖν ἐπ' ἄλλου τινὸς τοιοῦτό τι οὐ πάσχω, ἢ ἐπ' αὐτοῦ μόνου, πῶς οὐχὶ μαγευόμενος ὑπ' αὐτοῦ τυγχάνω; Τὸ δὲ ὅτι, ἃ ἂν διδάσκῃ, εἰδωλολατρείας χείρονά ἐστιν, τῷ γε νοῦν ἔχοντι, ἐμοῦ μηνύσαντος σαφὲς ἔσται. Οὐθὲν γὰρ ἕτερον ὠφεληθῆναί ἐστιν, ἢ τὸ τὴν ψυχὴν εἰδώλων παντοδαπῶν ἐλευθέραν γενέσθαι. Φανταζομένη γὰρ εἶδος δεσμεῖται φόβῳ, καὶ φροντίδι τοῦ παθεῖν τι μαραίνεται, καὶ ἀλλοιουμένη δαιμονᾷ, καὶ δαιμονῶσα τοῖς πολλοῖς σωφρονεῖν δοκεῖ.

II. And he said: He accuses you, Peter, as being a minister of wickedness, and prevailing much by magic, and filling the souls of men with fancies worse than idolatry. Towards showing that you are a magician, then, he seemed to bring this proof, saying: I am conscious within myself that of the things which I consider by myself when I come to dispute with him, I remember not even one word. For while he is conversing, and I am occupying my mind with recalling what the things are which I reckoned upon coming to say to him, I hear not even anything whatever of the things he says. Since therefore I suffer no such thing before anyone else, save before him alone, how do I not happen to be bewitched by him? And that whatever things he teaches are worse than idolatry, to him at least who has sense, when I have declared it, will be clear. For there is no other way to be benefited than for the soul to become free of idols of every kind. For when it imagines a shape it is bound by fear, and by anxiety of suffering something it wastes away, and being altered it is possessed by a demon, and while possessed by a demon it seems to the many to be of sound mind.

III. Τοῦτο ὑμῖν Πέτρος ὑποσχέσει τοῦ σωφρονίζειν παρέχει. Προφάσει γὰρ ἑνὸς Θεοῦ δοκεῖ μὲν ὑμᾶς πολλῶν ἀψύχων ἀπαλλάσσειν εἰδώλων, ἃ οὐ πάνυ τοὺς σέβοντας ἀδικεῖ, τῷ αὐτοῖς ὀφθαλμοῖς ὁρᾶσθαι λίθινα ὄντα ἢ χάλκεα ἢ χρύσεα ἢ καὶ ἐξ ἄλλης τινὸς ἀψύχου ὕλης. Διὸ τῷ εἰδέναι, ὅτι τὸ βλεπόμενον οὐδέν ἐστιν, οὐχ ὁμοίως τῷ ὁρατῷ ὑπὸ φόβου φαντασιοῦσθαι δύναται ἡ ψυχή. Πλάνῳ δὲ διδασκαλίᾳ

III. This Peter provides for you under a promise of making you of sound mind. For under pretext of one God he seems indeed to rid you of many lifeless idols, which do not very much wrong those who worship them, because they are seen with the eyes themselves to be of stone or of bronze or of gold or even of some other lifeless matter. Wherefore by knowing that what is seen is nothing, the soul cannot in like manner through the visible thing be filled with fancies by fear. But by a deceptive teaching

Editors' notes and page, col. 384

Footnotes

VARIAE LECTIONES (printed under page 189)

(88) · call in col 384

τό add. S, probante O.

τό added by S, with O's approval.

(printed under page 189)

(89) · call in col 384

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

So S; C has ἐπιτιθών. I am unsure of the Ottobonianus's truncated reading. Then S and O have ὀρθριαίτερον, C ὀρθρίτερον. O has προσέρχεσθε for συνέρχεσθαι.

(printed under page 189)

(90) · call in col 384

Ita O c. S, ὀρθρίτερον C.

So O with S; C has ὀρθρίτερον.

(printed under page 189)

(91) ‹anchor: Ἐάσθω› · 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

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

O has ὅ του (sic) for ὅτε. Then after οὕτως a gap in the same.

(printed under page 189)

(93) · call in col 384

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

κατὰ Πέτρου D; τῷ Πέτρῳ C and O. C wants these words deleted.

(printed under page 189)

(94) · call in col 384

εἰδωλολατρίας O.

O has εἰδωλολατρίας.

(printed under page 189)

(95) ‹anchor: ὧν 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› · call in col 384

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

ἃ is C's conjecture, confirmed by O; it is missing in the Paris manuscript of the Homilies. O has εἰδωλολατρίας.

(printed under page 189)

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

ὠφεληθῆναι ἔστιν S.

S has ὠφεληθῆναι ἔστιν.

(printed under page 189)

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

καὶ φρονοῦσαι εὐπαθεῖν τι μαραίνεται καὶ ἀλλοιοῦται ἢ δαιμονᾷ C.

C has καὶ φρονοῦσαι εὐπαθεῖν τι μαραίνεται καὶ ἀλλοιοῦται ἢ δαιμονᾷ.

(printed under page 189)

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

ὀφθαλμῷ O.

O has ὀφθαλμῷ.

(printed under page 189)

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

χαλκέα ἢ χρυσέα O.

O has χαλκέα ἢ χρυσέα.

(printed under page 189)

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

τῷ S, O, τό C.

τῷ S and O; C has τό.

VARIORUM NOTAE (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 Irenæum lib. I, c. 23, 2; lib. III, Præfat. et Eusebium H. E. lib II, 13. DAVIS.

"Having taken their beginning from Simon." The church writers say this with one voice, so that this masked Peter has made a forecast, as of something to come, about what he had already seen done. See, if you will, Irenaeus, book I, ch. 23, 2; book III, Preface; and Eusebius, Church History, book II, 13. DAVIS.

(printed under page 189)

Page

running head: IS I ROM. FONT. OPERA DUBIA. 384
marginal letters: A τοῦ τὸν Θεὸν; B τότε ζητεῖν ἀρξώμεθα,; C ἐστὶν ἃ ἐλογισάμην; D τοὺς σέβοντας ἀδικεῖ,
old-edition numerals: 333 after λέγων; 334 after ἐλογισάμην
other: (none)
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at I.

PG 2:385

εἰς φοβερὸν Θεὸν ἀποβλέπουσα τῶν κατὰ φύσιν ἐκβαθρεύεται. Καὶ ταῦτα ἐγὼ λέγω, οὐχ ὅτι ὑμᾶς εἴδωλα σέβειν παραινῶ, ἀλλ' ὅτι Πέτρος φοβερῶν ἰδεῶν δοκῶν ἀπαλλάσσειν ὑμῶν τὰς ψυχὰς, φοβερωτέρᾳ ἰδέᾳ τὸν ἕκαστον ὑμῶν ἐνθουσιᾷν ποιεῖ νοῦν, Θεὸν ἐν μορφῇ εἰσηγούμενος, καὶ ταῦτα ἄκρως δίκαιον, ᾧ ἕπεται τὸ φοβερὸν καὶ τῇ συννοούσῃ ψυχῇ τὸ φρικῶδες, δυνάμενον καὶ τῶν ὀρθῶν λογισμῶν ἐκλῦσαι τοὺς τόνους. Ἐν γὰρ τοιούτῳ καθεστὼς χειμῶνι ὁ νοῦς ὡς βυθὸς ὑπ' ἀνέμου σφοδροῦ θολοῦται τὸ λαμπρόν. Διὸ εἰ ἐπ' ὠφελείᾳ ὑμῶν προσέρχεται, μὴ ὑμῶν τοὺς ἐξ ἀψύχων μορφῶν ἠπίως γινομένους φόβους ἐκλύειν δοκῶν φοβερὰν Θεοῦ ἀντεισφερέτω μορφήν. Μορφὴν δὲ ἔχει Θεός; Εἰ δὲ ἔχῃ, ἐν σχήματί ἐστιν. Ἐν σχήματι δὲ ὢν πῶς οὐ περιόριστός ἐστιν; Περιόριστος δὲ ὢν ἐν τόπῳ ἐστίν. Ἐν τόπῳ δὲ ὢν ἥττων ἐστὶ τοῦ περιέχοντος αὐτὸν τόπου. Ἥττων δέ τινος ὢν πῶς πάντων ἐστὶν ὁ μείζων ἢ κρείττων ἢ ἀνώτατος; Καὶ ταῦτα μὲν οὕτως.

looking away unto a fearful God, it is cast down from its natural foundations. And these things I say, not that I exhort you to worship idols, but because Peter, while seeming to rid your souls of fearful ideas, by a more fearful idea makes the mind of each of you frantic, introducing a God in a form, and that supremely righteous, upon Whom follows fearfulness and to the contemplating soul horror, able to relax even the sinews of right reasonings. For when set in such a tempest, the mind, like the deep under a violent wind, has its brightness troubled. Wherefore if he comes for your benefit, let him not, while seeming to dissolve your fears that gently arise from lifeless forms, bring in instead a fearful form of God. And does God have a form? If He should have one, He is in a figure. And being in a figure, how is He not circumscribed? And being circumscribed, He is in a place. And being in a place, He is less than the place that contains Him. And being less than something, how is He the greater or better than all or supreme? And these things indeed hold thus.

IV. Ὅτι δὲ ἀληθῶς οὐδὲ τὰ ὑπὸ τοῦ Διδασκάλου αὐτοῦ ῥηθέντα πιστεύει, φανερόν ἐστιν. Τὰ γὰρ ἐναντία αὐτῷ κηρύσσει. Ἐκείνου γὰρ εἰπόντος τινὶ, ὡς μανθάνω· Μή με λέγε ἀγαθὸν, ὁ γὰρ ἀγαθὸς εἷς ἐστιν. Ἀγαθὸν δὲ εἰπὼν οὐκ ἔτι ἐκεῖνον λέγει τὸν δίκαιον, ὃν αἱ Γραφαὶ κηρύσσουσιν, ὃς ἀποκτείνει καὶ ζωοποιεῖ, ἀποκτείνει μὲν τοὺς ἁμαρτάνοντας, ζωοποιεῖ δὲ τοὺς κατὰ γνώμην αὐτοῦ βιοῦντας. Ὅτι δὲ ὄντως οὐ τὸν Δημιουργὸν ἔλεγεν ἀγαθὸν, τῷ διανοηθῆναι δυναμένῳ σαφές ἐστιν. Τοῦ γὰρ Δημιουργοῦ ἐγνωσμένου καὶ τῷ πλασθέντι Ἀδὰμ, καὶ τῷ εὐαρεστήσαντι αὐτῷ Ἐνὼχ, καὶ τῷ ὑπ' αὐτοῦ δικαίῳ ὁραθέντι Νῶε, ὁμοίως καὶ τῷ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ, ἀλλὰ καὶ Μωϋσῇ καὶ λαῷ καὶ ὅλῳ τῷ κόσμῳ, ὁ διδάσκαλος αὐτοῦ Πέτρου Ἰησοῦς ἐλθὼν ἔλεγεν· Οὐδεὶς ἔγνω τὸν Πατέρα, εἰ μὴ ὁ Υἱὸς, ὡς οὐδὲ τὸν Υἱόν τις οἶδεν εἰ μὴ ὁ Πατὴρ, καὶ οἷς ἂν βούληται ὁ Υἱὸς ἀποκαλύψαι. Εἰ οὖν αὐτὸς Υἱὸς ἦν ὁ παρὼν, ἀπὸ τῆς αὐτοῦ παρουσίας οἷς ἐβούλετο τὸν πᾶσιν ἄγνωστον ἀπεκάλυπτεν. Καὶ οὕτως τοῖς πρὸ αὐτοῦ πᾶσιν ἄγνωστος ἦν ὁ Πατὴρ, οὐχ οὕτως ὢν ὁ πᾶσιν ἐγνωσμένος.

IV. And that in truth he does not even believe the things spoken by his Teacher is manifest. For he proclaims the things contrary to Him. For when He said to someone, as I learn: Call me not good, for One is good. Now by saying good, He no longer means that righteous One Whom the Scriptures proclaim, Who kills and makes alive, kills indeed those who sin, and makes alive those who live according to His mind. And that He really did not call the Creator good is clear to him who is able to ponder it. For whereas the Creator was known both to Adam who was fashioned, and to Enoch who pleased Him, and to Noah who was seen by Him to be righteous, likewise also to Abraham and Isaac and Jacob, and moreover to Moses and the people and the whole world, the Teacher of Peter himself, Jesus, having come said: No one knew the Father save the Son, as neither does anyone know the Son save the Father and those to whom the Son may wish to reveal Him. If therefore He Himself Who was present was the Son, from His coming He revealed to whom He wished Him Who was unknown to all. And thus to all before Him the Father was unknown, not being thus He Who was known to all.

V. Καὶ τοῦτο εἰπὼν Ἰησοῦς οὐδὲ αὐτὸς ἑαυτῷ συμφωνεῖ. Ἐνίοτε γὰρ ἄλλαις φωναῖς τῶν ἀπὸ τῶν Γραφῶν φοβερὸν καὶ δίκαιον συνίστησι Θεὸν λέγων· Μὴ φοβηθῆτε ἀπὸ τοῦ ἀποκτείνοντος τὸ σῶμα, τῇ δὲ ψυχῇ μὴ δυναμένου τι ποιῆσαι· φοβήθητε δὲ τὸν δυνάμενον καὶ σῶμα καὶ ψυχὴν εἰς τὴν γέενναν τοῦ πυρὸς βαλεῖν. Ναὶ λέγω

V. And in saying this, Jesus does not even agree with Himself. For sometimes by other utterances of those from the Scriptures He commends a fearful and righteous God, saying: Fear not him who kills the body, but is not able to do anything to the soul; but fear Him Who is able to cast both body and soul into the Gehenna of fire. Yea, I say

Editors' notes and page, col. 385

Footnotes

(a) ‹anchor: bonus enim unus est› · call in col 386

Matth. XIX, 17.

Matthew 19:17.

(printed under page 190)

(b) ‹anchor: et vivere facit› · call in col 386

Deut. XXXII, 39.

Deuteronomy 32:39.

(printed under page 190)

Matth. XI, 27.

Matthew 11:27.

(printed under page 190)

(d) ‹anchor: vobis, hunc timete› · call in col 386

Matth. X, 28.

Matthew 10:28.

VARIAE LECTIONES (printed under page 190)

(2) · call in col 386

εἰδέων C.

C has εἰδέων.

(printed under page 190)

(3) · call in col 386

εἰδέα C.

C has εἰδέα.

(printed under page 190)

(4) · call in col 386

ὑπό O.

O has ὑπό.

(printed under page 190)

(5) · call in col 386

ἠπίους O. Tum recepi φόβους c. cod. et ex conject. C, in cujus cod. deest.

O has ἠπίους. Then I have adopted φόβους with the manuscript and by C's conjecture; it is missing in his manuscript.

(printed under page 190)

(6) · call in col 386

ὁ Θεός O, articulo quidem subnotato.

O has ὁ Θεός, though with the article marked beneath for deletion.

(printed under page 190)

(7) · call in col 386

ἢ C.

C has ἢ.

(printed under page 190)

(8) ‹anchor: Τὰ γὰρ› · call in col 386

δέ O.

O has δέ.

(printed under page 190)

(9) ‹anchor: ὃς ἀποκτείνει› · call in col 386

ἀποκτέννει O, et paulo post.

O has ἀποκτέννει, and a little after as well.

(printed under page 190)

(10) ‹anchor: εὐαρεστήσαντι αὐτῷ› · call in col 386

αὐτῷ om. O.

O omits αὐτῷ.

(printed under page 190)

(11) ‹anchor: Ἰησοῦς ἐλθὼν› · call in col 386

Πέτρος ἰσῶν ἐλθὼν p. Πέτρου Ἰησοῦς ἐλθὼν O; quæ quidem vbb. lineola subnotata sunt.

Πέτρος ἰσῶν ἐλθὼν p.; Πέτρου Ἰησοῦς ἐλθὼν O, though these words are underlined there with a small stroke.

(printed under page 190)

(12) ‹anchor: ἔλεγεν› · call in col 386

Cfr. Credner, Beitr. I, 248, 314. Schwegler, Nachapost. Zeitalter I, 254, 20. S.

Compare Credner, Beiträge I, 248, 314; Schwegler, Das nachapostolische Zeitalter I, 254, 20. S.

(printed under page 190)

(13) ‹anchor: τις οἶδεν› · call in col 386

εἶδεν O. Dein βούληται S, O, βούλεται C.

O has εἶδεν. Then βούληται S and O; C has βούλεται.

(printed under page 190)

(14) ‹anchor: οὐχ οὕτως› · call in col 386

οὗτος O.

O has οὗτος.

(printed under page 190)

(15) ‹anchor: τῶν ἀπὸ τῶν› · call in col 386

τόν O.

O has τόν.

(printed under page 190)

(16) ‹anchor: τοῦ ἀποκτείνοντος› · call in col 386

ἀποκτέννοντος O.

O has ἀποκτέννοντος.

(printed under page 190)

(17) ‹anchor: τῇ δὲ ψυχῇ› · call in col 386

τὴν ψυχὴν p. τῇ δὲ ψυχῇ O. Tum inserui δέ c. eodem.

τὴν ψυχὴν p.; τῇ δὲ ψυχῇ O. Then I have inserted δέ with the same.

(printed under page 190)

Footnotes

(a) · call in col 387

Luc. XVIII, 6.

Luke 18:6.

(printed under page 191)

(b) · call in col 387

Matth. XI, 25.

Matthew 11:25.

(printed under page 191)

Matth. XXVIII, 19.

Matthew 28:19.

VARIAE LECTIONES (printed under page 191)

(18) · call in col 387

εἰ O.

O has εἰ.

(printed under page 191)

(19) · call in col 387

Ita O et ex conject. C, in cuj. textu καί. Excidit ap. Cl et S.

So O, and C by conjecture; his text has καί. It dropped out in Cl and S.

(printed under page 191)

(20) · call in col 387

καί om. O.

O omits καί.

(printed under page 191)

(21) · call in col 387

χθές O. Tum ἐνάργειαν conj. Cl., ἐνέργειαν C, O.

O has χθές. Then ἐνάργειαν is Cl.'s conjecture; C and O have ἐνέργειαν.

(printed under page 191)

(22) · call in col 387

ἐνάργεια ex conject. Cl, ἐνέργεια C, O.

ἐνάργεια by Cl's conjecture; C and O have ἐνέργεια.

(printed under page 191)

(23) · call in col 387

καί melius abesset. S.

καί would be better absent. S.

(printed under page 191)

(24) ‹anchor: Ἰησοῦς Χριστὸς› · call in col 387

Χριστός add. c. O.

Χριστός added with O.

(printed under page 191)

(25) ‹anchor: διὰ δύο ταῦτα› · call in col 387

Post ταῦτα excidit fortasse πρῶτον μέν. S.

After ταῦτα, πρῶτον μέν has perhaps dropped out. S.

(printed under page 191)

(26) ‹anchor: εἰς λόγους› · call in col 387

λόγον O.

O has λόγον.

(printed under page 191)

(27) ‹anchor: δαπανῶ› · call in col 387

δαπανᾷ O.

O has δαπανᾷ.

(printed under page 191)

(28) ‹anchor: εἰσφέρειν› · call in col 387

ἐκφέρειν proponit S.

S proposes ἐκφέρειν.

(printed under page 191)

(29) ‹anchor: οὐκ ἐνοήσαμέν τι› · call in col 387

τι deesse vidit S: jam accessit ex O. Postea μή c. Credner. Beitr. I, 297; ἵνα uterque hom. cod., ἵνα μή conj. C.

S saw that τι was missing; it has now come in from O. After that μή with Credner, Beiträge I, 297; both manuscripts of the Homilies have ἵνα; ἵνα μή is C's conjecture.

(printed under page 191)

(30) ‹anchor: ἀνόητον ᾖ› · call in col 387

μὴ ἀνόητον p. ἀνόητον O.

μὴ ἀνόητον p.; O has ἀνόητον.

(printed under page 191)

(31) ‹anchor: πάντα εἰδότας› · call in col 387

εἰδότας πάντα C.

C has εἰδότας πάντα.

(printed under page 191)

Page

running head: 387 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:388

ὑμῖν, τοῦτον φοβήθητε. Ὅτι δὲ ὄντως τοῦτον φοβηθῆναι ἔλεγεν ὡς δίκαιον Θεὸν, πρὸς ὃν καὶ ἀδικουμένους βοᾷν λέγει, παραβολὴν εἰς τοῦτο εἰπὼν ἐπάγει τὴν ἑρμηνείαν λέγων· Εἰ οὖν ὁ κριτὴς τῆς ἀδικίας ἐποίησεν οὕτως, διὰ τὸ ἑκάστοτε ἀξιωθῆναι, πόσῳ μᾶλλον ὁ Πατὴρ ποιήσει τὴν ἐκδίκησιν τῶν βοώντων πρὸς αὐτὸν ἡμέρας καὶ νυκτός; ἢ διὰ τὸ μακροθυμεῖν αὐτὸν ἐπ' αὐτοῖς δοκεῖτε ὅτι οὐ ποιήσει; Ναὶ, λέγω ὑμῖν, ποιήσει, καὶ ἐν τάχει. Ὁ δὲ ἐκδικοῦντα καὶ ἀμειβόμενον λέγων Θεὸν δίκαιον αὐτὸν τῇ φύσει συνίστησιν, καὶ οὐκ ἀγαθόν. Ἔτι δὲ καὶ ἐξομολογεῖται τῷ Κυρίῳ οὐρανοῦ καὶ γῆς. Εἰ δὲ Κύριός ἐστιν οὐρανοῦ καὶ γῆς, ὁμολογεῖται δημιουργὸς, δημιουργὸς δὲ ὢν δίκαιός ἐστιν. Ποτὲ μὲν ἀγαθὸν λέγων, ποτὲ δὲ δίκαιον, οὐδ' οὕτως συμφωνεῖ. Τρίτον δὲ ὁ σοφὸς αὐτοῦ μαθητὴς ἐχθὲς διισχυρίζετο, ἐνάργειαν ὀπτασίας ἱκανωτέραν εἶναι, οὐκ εἰδὼς ὅτι ἡ ἐνάργεια ἀνθρωπεία εἶναι δύναται, ἡ δὲ ὀπτασία θεότητος εἶναι ὁμολογεῖται.

to you, fear Him. And that He really said that this One is to be feared as a righteous God, unto Whom He also says that those who are wronged cry out, having spoken a parable unto this effect He subjoins the interpretation, saying: If then the judge of unrighteousness did thus, on account of being continually entreated, how much more shall the Father execute the avenging of those who cry out to Him day and night? Or on account of His being long-suffering over them do you think that He will not execute it? Yea, I say to you, He will execute it, and speedily. Now He Who calls God One Who avenges and requites commends Him as righteous by nature, and not good. And further, He also gives thanks to the Lord of heaven and earth. Now if He is Lord of heaven and earth, He is confessed to be Creator, and being Creator He is righteous. Calling Him sometimes good and sometimes righteous, not even thus does He agree with Himself. And thirdly, His wise disciple yesterday strongly insisted that clearness of perception is more sufficient than vision, not knowing that clearness of perception can be human, whereas vision is confessed to belong to deity.

VI. Ταῦτα καὶ τὰ τούτοις ὅμοια, Πέτρε, ὁ Σίμων τοῖς ὄχλοις ἔξω ἑστὼς καὶ διαλεγόμενος, ταράσσειν μοι δοκεῖ τοὺς πλείονας. Διὸ ἐξαυτῆς ἔξιθι, ἀληθείας δυνάμει τοὺς αὐτοῦ ψευδεῖς ἐκλύων λόγους. Ταῦτα τοῦ Ζακχαίου εἰπόντος ὁ Πέτρος συνήθως εὐξάμενος ἐξῄει, καὶ εἰς τὸν πρὸ μιᾶς τόπον στὰς, καὶ τῷ τῆς θεοσεβείας ἔθει προσαγορεύσας τοὺς ὄχλους, τοῦ λέγειν ἤρξατο οὕτως· Ἀληθὴς ὢν προφήτης ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὡς ἐπὶ καιροῦ καὶ περὶ τούτου πληροφορήσω, περὶ τῶν τῇ ἀληθείᾳ διαφερόντων συντόμως τὰς ἀποφάσεις ἐποιεῖτο, διὰ δύο ταῦτα, ὅτι πρὸς θεοσεβεῖς ἐποιεῖτο τὸν λόγον, εἰδότας τὰ ἀποφάσει ὑπ' αὐτοῦ ἐκφερόμενα πιστεύειν· οὐδὲ γὰρ ἦν ξένα τῆς αὐτῶν συνηθείας τὰ λεγόμενα. Δεύτερον δὲ ὅτι προθεσμίαν ἔχων κηρύξαι τῷ τῆς ἀποδείξεως οὐκ ἐχρῆτο λόγῳ, ἵνα μὴ εἰς λόγους τὸν πάντα τῆς προθεσμίας δαπανῴ χρόνον, καὶ οὕτως αὐτῷ συμβήσεται, εἰς ὀλίγων λόγων ἐπιλύσεις ἀσχολουμένῳ, τῶν ὑπὸ πόνου ψυχῆς νοεῖσθαι δυναμένων, τοὺς ἀληθείᾳ διαφέροντας μὴ ἐπὶ πλεῖον εἰσφέρειν λόγους. Ἐπειδὴ περὶ ὧν ἤθελεν ἀπεφαίνετο, ὡς λαῷ νοεῖν δυναμένῳ, ἀφ' ὧν ἐσμεν καὶ ἡμεῖς, οἳ ὁπότε κατὰ τὸ σπάνιον οὐκ ἐνοήσαμέν τι τῶν ὑπ' αὐτοῦ ῥηθέντων, ἰδίᾳ ἐπυνθανόμεθα, μὴ ἡμῖν τι τῶν ὑπ' αὐτοῦ ῥηθέντων ἀνόητον ᾖ.

VI. While Simon stands outside and converses with the crowds on these things and the things like these, Peter, he seems to me to trouble the greater number. Wherefore go out at once, dissolving his false words by the power of truth. When Zacchaeus had said these things, Peter, having prayed as was his custom, went out, and having stood in the place of the day before, and having greeted the crowds after the custom of godliness, began to speak thus: Being a true Prophet, our Lord Jesus Christ, as at the proper time I will give full assurance concerning this also, made His pronouncements concisely concerning the things that pertain to the truth, for these two reasons: first, because He addressed His word to godly men, who knew how to believe the things brought forth by Him by way of pronouncement; for neither were the things said strange to their custom. And secondly, because having a set time to preach He did not use the method of proof, lest He should spend in arguments the whole time of His set period, and thus it should happen to Him, while occupied in the solutions of a few arguments which can be understood by labour of soul, not to bring in at greater length the words that pertain to truth. Since therefore He pronounced concerning the things He wished, as to a people able to understand, of whom we also are, who whenever on a rare occasion we did not understand something of the things spoken by Him, inquired privately, lest anything of the things spoken by Him should be unintelligible to us.

VII. Εἰδὼς οὖν ἡμᾶς πάντα εἰδότας τὰ ὑπ' αὐτοῦ ῥηθέντα καὶ τὰς ἀποδείξεις παρασχεῖν δυναμένους, εἰς τὰ ἀμαθῆ ἔθνη ἀποστέλλων ἡμᾶς, βαπτίζειν αὐτοὺς εἰς ἄφεσιν ἁμαρτιῶν, ἐνετείλατο ἡμῖν πρότερον διδάξαι

VII. Knowing therefore that we knew all the things spoken by Him and were able to furnish the proofs, when sending us unto the unlearned nations to baptize them unto remission of sins, He commanded us first to teach them

Editors' notes and page, col. 388

Page

running head: IS I ROM. PONT. OPERA DUBIA. 388
marginal letters: A ὑμῖν, τοῦτον; B οὐδ' οὕτως συμφωνεῖ.; C φερόντων συντόμως; D ὑπ' αὐτοῦ ῥηθέντων
old-edition numerals: 337 after ἐκδικοῦντα; 338 before ἵνα μὴ
other: ends mid-word δι-

PG 2:389

αὐτούς· ἀφ' ὧν ἐντολῶν αὕτη πρώτη καὶ μεγάλη τυγχάνει, τὸ φοβηθῆναι Κύριον τὸν Θεὸν καὶ αὐτῷ μόνῳ λατρεύειν. Θεὸν δὲ φοβεῖσθαι ἐκεῖνον εἶπεν, οὗ οἱ ἄγγελοι τῶν ἐν ἡμῖν ἐλαχίστων πιστῶν ἐν τῷ οὐρανῷ ἑστήκασι θεωροῦντες τὸ πρόσωπον τοῦ Πατρὸς διαπαντός. Μορφὴν γὰρ ἔχει, διὰ πρῶτον καὶ μόνον κάλλος καὶ πάντα μέλη, οὐ διὰ χρῆσιν· οὐ γὰρ διὰ τοῦτο ὀφθαλμοὺς ἔχει, ἵνα ἐκεῖθεν βλέπῃ· πανταχόθεν γὰρ ὁρᾷ, τοῦ ἐν ἡμῖν βλεπτικοῖ πνεύματος ἀπαραβλήτως λαμπρότερος ὢν τὸ σῶμα, καὶ παντὸς στιλπνότερος, ὡς πρὸς σύγκρισιν αὐτοῦ τὸ ἡλίου φῶς λογισθῆναι σκότος. Ἀλλ' οὐδὲ διὰ τοῦτο ὦτα ἔχει, ἵνα ἀκούῃ, πανταχόθεν γὰρ ἀκούει, νοεῖ, κινεῖ, ἐνεργεῖ, ποιεῖ. Τὴν δὲ καλλίστην μορφὴν ἔχει δι' ἄνθρωπον, ἵνα οἱ καθαροὶ τῇ καρδίᾳ αὐτὸν ἰδεῖν δυνηθῶσιν, ἵνα χαρῶσι δι' ἅ τινα ταῦτα ὑπέμειναν. Τῇ γὰρ αὐτοῦ μορφῇ ὡς ἐν μεγίστῃ σφραγῖδι τὸν ἄνθρωπον διετυπώσατο, ὅπως ἁπάντων ἄρχῃ καὶ κυριεύῃ, καὶ πάντα αὐτῷ δουλεύῃ. Διὸ κρίνας εἶναι τὸ πᾶν αὐτὸν, καὶ τὴν αὐτοῦ εἰκόνα τὸν ἄνθρωπον, αὐτὸς ἀόρατος, ἡ δὲ αὐτοῦ εἰκὼν ὁ ἄνθρωπος ὁρατὸς, ὁ αὐτὸν σέβειν θέλων τὴν ὁρατὴν αὐτοῦ τιμᾷ εἰκόνα, ὅπερ ἐστὶν ἄνθρωπος. Ὅ τι ἂν οὖν τις ποιήσῃ ἀνθρώπῳ, εἴτε ἀγαθὸν εἴτε κακὸν, εἰς ἐκεῖνον ἀναφέρεται. Διὸ καὶ ἡ ἐξ αὐτοῦ κρίσις πᾶσι κατ' ἀξίαν ἀπονέμουσα ἑκάστῳ προελεύσεται. Τὴν γὰρ αὐτοῦ μορφὴν ἐκδικεῖ.

among which commandments this happens to be first and great, to fear the Lord God and Him alone to serve. And He said that that God is to be feared, Whose angels of the least of the faithful among us stand in heaven beholding the face of the Father continually. For He has a form, on account of first and sole beauty, and all members, not for use; for He does not have eyes on this account, that He may see from them; for He sees from every side, being in His body incomparably brighter than the visual spirit in us, and more shining than anything, so that in comparison with Him the light of the sun is reckoned darkness. Nor yet on this account does He have ears, that He may hear; for from every side He hears, perceives, moves, works, makes. And He has the most beautiful form on account of man, so that the pure in heart may be able to see Him, that they may rejoice on account of these things which they endured. For by His own form as in a greatest seal He moulded man, in order that he might rule and be lord over all things, and that all things might serve him. Wherefore having judged that He Himself is the universe, and that man is His image — He Himself being invisible, whereas His image, man, is visible — he who wishes to worship Him honours His visible image, which is man. Whatever therefore anyone may do to a man, whether good or evil, is referred unto Him. Wherefore also the judgement from Him, assigning to all according to desert, will go forth to each. For He avenges His own form.

VIII. Ἀλλὰ ἐρεῖ τις· Εἰ μορφὴν ἔχει, καὶ σχῆμα ἔχει καὶ ἐν τόπῳ ἐστίν· ἐν τόπῳ δὲ ὢν καὶ ὑπ' αὐτοῦ περιεχόμενος ὡς ἥττων, πῶς ὑπὲρ πάντα ἐστὶ μέγας; Πῶς δὲ καὶ πανταχῇ εἶναι δύναται, ἐν σχήματι ὤν; Πρὸς τὸν ταῦτα λέγοντα πρῶτον ἔστιν εἰπεῖν· Τοιαῦτα περὶ αὐτοῦ αἱ Γραφαὶ φρονεῖν πείθουσι καὶ πιστεύειν· ἡμεῖς δὲ ἀληθεῖς γινώσκομεν τὰς ἀποφάσεις μαρτυρουμένας ὑπὸ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, οὗ κατὰ κέλευσιν τὰς

VIII. But someone will say: If He has a form, He also has a figure and is in a place; and being in a place and contained by it as less, how is He great above all things? And how also can He be everywhere, while being in a figure? In reply to him who says these things, first it is possible to say: Such things concerning Him the Scriptures persuade us to think and to believe; and we know the pronouncements to be true, being witnessed to by our Lord Jesus Christ, according to Whose command the

Editors' notes and page, col. 389

Footnotes

(a) · call in col 390

Matth. XVIII, 10.

Matthew 18:10.

(printed under page 192)

(b) · call in col 390

Matth. V, 8.

Matthew 5:8.

VARIAE LECTIONES (printed under page 192)

(32) · call in col 390

Ita O. c. Cl, αὐτή C.

So O, with Cl; C has αὐτή.

(printed under page 192)

(33) · call in col 390

ἄγγελοι οἱ C.

C has ἄγγελοι οἱ.

(printed under page 192)

(34) · call in col 390

βλέπει O.

O has βλέπει.

(printed under page 192)

(35) · call in col 390

ὄνομα pro σῶμα O, sed in marg. pr. man. γρ. ὄμμα.

O has ὄνομα for σῶμα, but in the margin, in the first hand, "read ὄμμα".

(printed under page 192)

(36) · call in col 390

κινεῖ deest in O.

κινεῖ is missing in O.

(printed under page 192)

(37) · call in col 390

τὴν καρδίαν O.

O has τὴν καρδίαν.

(printed under page 192)

(38) · call in col 390

διὰ τίνα O.

O has διὰ τίνα.

(printed under page 192)

(39) · call in col 390

ὁρατός addidi c. O: quæ emendatio Davisii conject. ὁρατή p. ὁ ἄνθρωπος superfluam reddit.

I have added ὁρατός with O; this correction makes Davis's conjecture ὁρατή after ὁ ἄνθρωπος superfluous.

(printed under page 192)

(40) ‹anchor: τις ποιήσῃ› · call in col 390

ποιήσει C. Subinde ἄνθρωπον O.

C has ποιήσει. Next, O has ἄνθρωπον.

(printed under page 192)

(41) ‹anchor: ἑκάστῳ προελεύσεται› · call in col 390

Cotelerius hæc vertit, quasi legi voluerit προσελεύσεται. S.

Cotelier translated this as if he wanted προσελεύσεται read. S.

(printed under page 192)

(42) ‹anchor: VIII. Ἀλλὰ› · call in col 390

Ἀλλ' C, qui deinde exh. ἔχῃ.

C has Ἀλλ', and then gives ἔχῃ.

(printed under page 192)

(43) ‹anchor: ὑπὲρ πάντα› · call in col 390

πάντας O.

O has πάντας.

(printed under page 192)

(44) ‹anchor: αἱ Γραφαὶ› · call in col 390

αἱ γραφαί et καί S addidit auct. C. Post πιστεύειν in O lacuna sequitur, cui al. man. inscripsit οἱ περὶ σίμονα. Vacuum tamen hoc additamento non expletur.

S added αἱ γραφαί and καί on C's authority. After πιστεύειν in O a gap follows, in which another hand has written οἱ περὶ σίμονα; but this addition does not fill the space.

(printed under page 192)

(45) ‹anchor: τὰς ἀποφάσεις› · call in col 390

ἀποφάσεις ex margine Ottoboniani in text. posui.

I have put ἀποφάσεις into the text from the margin of the Ottobonianus.

VARIORUM NOTAE (printed under page 192)

(52) · call in col 390

Μορφὴν γὰρ ἔχει, etc. Hic fuse, et alibi locorum istius apocryphi favetur Anthropomorphitarum errori: quem antiquissimum ostendit Origenes cum in fine libri primi in Epistolam ad Romanos, tum apud Theodoritum quæstione 20, in Genesim. Et vero notatu dignissimus est posterior locus: quippe ex quo colligi datur librum Melitonis Sardensis Περὶ ἐνσωμάτου Θεοῦ memoratum Eusebio Hist. eccl. lib. IV, cap. 26, et Hieronymo Catalogi cap. 24, non fuisse de Deo incarnato, sed de Deo corporeo. Ait Origenes: Προδιαληπτέον πρότερον, ποῦ συνίσταται τὸ κατ' εἰκόνα, ἐν σώματι, ἢ ἐν ψυχῇ. Ἴδωμεν δὲ πρότερον οἷς χρῶνται οἱ τὸ πρῶτον λέγοντες· ὧν ἐστι καὶ Μελίτων, συγγράμματα καταλελοιπὼς περὶ τοῦ ἐνσώματον εἶναι τὸν Θεόν. Μέλη γὰρ Θεοῦ ὀνομαζόμενα εὑρίσκοντες, etc. Prius discutiendum est, ubi consistat illud: Ad imaginem, in corpore, an in anima. Et in primis videamus, quibus utantur qui prius asserunt: e quorum numero est Melito, qui scripta reliquit de eo quod Deus corporeus sit. Membra enim Dei appellata cum reperiunt, etc. Gennadius cap. 4 libri De ecclesiasticis dogmatibus: Nihil in Trinitate credamus corporeum, ut vult Melito et Tertullianus: nihil corporaliter effigiatum, ut Anthropomorphus et Audianus: nihil sibi invisibile, ut Origenes; nihil creaturis visibile, ut Fortunatus. Posteriora verba, etsi extra rem, ideo prioribus subjunxi, ut monerem voces a creaturis quæ post sibi invisibile ponuntur in libris editis, esse variam lectionem ad creaturis quod sequitur. Certe absunt a mss. etiam meo, et ab Alcuini Confessione, sensumque interturbant. COT.

"For he has a form," etc. Here at length, and in other places of this apocryphal work, the error of the Anthropomorphites is favoured. Origen shows it to be very ancient, both at the end of the first book on the Epistle to the Romans and in Theodoret, Question 20 on Genesis. And the latter passage is indeed most worth noting, since from it one may gather that Melito of Sardis's book On God Embodied, mentioned by Eusebius, Church History book IV, ch. 26, and by Jerome, Catalogue ch. 24, was not about God incarnate but about a bodily God. Origen says: "We must first settle where the 'according to the image' resides, in the body or in the soul. And let us first see what those who say the former rely on; among them is Melito, who left writings on God's being embodied. For finding members of God named," etc. [Latin rendering:] "We must first discuss where that 'To the image' resides, in the body or in the soul. And first let us see what those use who assert the former; of whose number is Melito, who left writings on God's being bodily. For when they find members of God named," etc. Gennadius, ch. 4 of the book On Church Dogmas: "Let us believe nothing in the Trinity bodily, as Melito and Tertullian would have it; nothing given bodily shape, as the Anthropomorphite and Audius; nothing invisible to itself, as Origen; nothing visible to creatures, as Fortunatus." The later words, though beside the point, I have added to the earlier so as to point out that the words "to creatures" placed after "invisible to itself" in the printed books are a variant reading of the "creatures" that follows. Certainly they are absent from the manuscripts, my own included, and from Alcuin's Confession, and they disturb the sense. COT.

(printed under page 192)

Footnotes

VARIAE LECTIONES (printed under page 193)

(46) · call in col 391

ἡμῖν O.

O has ἡμῖν.

(printed under page 193)

(47) · call in col 391

O interpungit: ἐρῶ καὶ Θεοῦ τόπος.

O punctuates: ἐρῶ καὶ Θεοῦ τόπος.

(printed under page 193)

(48) · call in col 391

Αὐτοῦ πληροῦν C. πληροίη conj. S.

C has Αὐτοῦ πληροῦν. S conjectures πληροίη.

(printed under page 193)

(49) · call in col 391

σκεῦος κενὸν, εἴπερ p. σκεῦος κενὸν ὂν οὐχ αὐτό ἐστι τόπος, ἀλλ' ἐν ᾧ ἐστιν αὐτὸ τὸ κενὸν, εἴπερ C.

σκεῦος κενὸν, εἴπερ p.; C has σκεῦος κενὸν ὂν οὐχ αὐτό ἐστι τόπος, ἀλλ' ἐν ᾧ ἐστιν αὐτὸ τὸ κενὸν, εἴπερ.

(printed under page 193)

(50) · call in col 391

Ita O c. S, λέγεται C.

So O with S; C has λέγεται.

(printed under page 193)

(51) · call in col 391

σκόπῳ Cler., non Cot., ut minus accurate asserit.

σκόπῳ is Clericus's reading, not Cotelier's, as he rather inaccurately asserts.

(printed under page 193)

(52) ‹anchor: μέρους ἀπὼν› · call in col 391

ἀπών S, λάμπρον C, λαμπρόν O. Davisius ita locum corruptum emendat, ut scribat ὃ ἂν αὐτοῦ μέρος ἄμοιρον (ego malim ἀλαμπὲς) γένηται. S.

ἀπών S; C has λάμπρον, O λαμπρόν. Davis corrects the corrupt passage so as to write ὃ ἂν αὐτοῦ μέρος ἄμοιρον (I would prefer ἀλαμπὲς) γένηται. S.

(printed under page 193)

(53) ‹anchor: αὐτῷ περιθάλπηται› · call in col 391

παραθάλπηται C.

C has παραθάλπηται.

(printed under page 193)

(54) ‹anchor: οὐσίαν περιωρισμένην› · call in col 391

περιωρισμένην O c. S, περιορισμένην C.

περιωρισμένην O with S; C has περιορισμένην.

(printed under page 193)

(55) ‹anchor: ἐκτεταμένην ἔχειν› · call in col 391

Ita O et in marg. C, qui in textu exh. ἔχει.

So O, and C in the margin; in his text he gives ἔχει.

(printed under page 193)

(56) ‹anchor: κάτω δὶς› · call in col 391

δίς O et ex conject. C, cuj. cod. δεῖς. Sequitur in O parvula lacuna, quam excipit ὑπάρχων sine spiritu. Ego propterea scripsi [καθ]υπάρχων. S censet, vocem δίς esse delendam, atque ejus loco infra post δύναμιν addendam præpositionem εἰς. De sententia refert ad Baurium Dreieinigkeitslehre I, 152.

δίς O, and C by conjecture; his manuscript has δεῖς. In O a small gap follows, and after it ὑπάρχων without a breathing. For that reason I have written [καθ]υπάρχων. S thinks the word δίς should be deleted and the preposition εἰς added in its place below, after δύναμιν. On the thought he refers to Baur, Dreieinigkeitslehre I, 152.

(printed under page 193)

(57) ‹anchor: καὶ νόμοις› · call in col 391

νομοῖς conj. C, μόνοις uterque Hom. cod.

νομοῖς is C's conjecture; both manuscripts of the Homilies have μόνοις.

(printed under page 193)

(58) ‹anchor: τρισεπάπειρος› · call in col 391

τρὶς (Cod. τρεῖς) ἐπ' ἄπειρον conj. C, pro qua conjectura S proponit τριπλῶς vel τρισσῶς vel τρισσόθεν, interpunctionem, qua C sensum loci perturbavit, pravissimam cum jure arguens. Ad oram cod. Ottob. notatur: Ἐκ τούτων ἴσως ἔστι νοεῖν τὸ παρὰ τῷ ἁγίῳ Παύλῳ ἐν τῇ πρὸς τοὺς Ἐφεσίους Ἐπιστολῇ, τί τὸ πλάτος καὶ μῆκος καὶ βάθος καὶ ὕψος. Μᾶλλον δὲ ἐκ τῶν τοῦ Διονυσίου κεφ. θ΄. F.: ὅτι ὁ Θεὸς ὡς ἐν ἀπείρῳ μέσος ἐστὶ τοῦ παντὸς ὑπάρχων ὅρος, συμφωνεῖ τοῦτο τῷ Διονυσίῳ ἐν κεφαλαίῳ περὶ τελείου καὶ ἑνὸς λέγοντι περὶ τοῦ θείου· καὶ πᾶσαν μὲν ἀπειρίαν ὁρίζον. Ex adverso: Ἄπειρος αἰὼν εἰκὼν τοῦ Θεοῦ. Εἰς τοῦτο ὁρᾷ τὸ τῆς Σοφίας ἐν β΄ κεφ. Καὶ εἰκόνα τῆς ἀϊδιότητος ἐποίησεν αὐτὸν, ἤγουν ἄνθρωπον. Postea: Καὶ ὁ Διονύσιος οὕτως ἔφη· Καὶ ἐξ αὐτῆς δηλονότι τῆς θείας ζωῆς καὶ αἱ ψυχαὶ τὸ ἀνώλεθρον ἔχουσιν.

τρὶς (manuscript τρεῖς) ἐπ' ἄπειρον is C's conjecture; in place of it S proposes τριπλῶς or τρισσῶς or τρισσόθεν, rightly condemning as very bad the punctuation by which C disturbed the sense of the passage. In the margin of the Ottobonian manuscript is noted: "From these words one may perhaps understand what the holy Paul says in the Epistle to the Ephesians, what is the breadth and length and depth and height. Or rather from Dionysius, ch. 9." F.: "That God, as in the infinite, is the middle, being the boundary of the universe: this agrees with Dionysius, who says of the divine in the chapter on the perfect and the one: 'and bounding all infinity.'" Opposite: "Infinite eternity is the image of God. To this the passage of Wisdom in ch. 2 looks: 'And he made him the image of his own eternity,' that is, man." Afterwards: "And Dionysius spoke thus: 'And from that divine life itself, plainly, souls too have their indestructibility.'"

VARIORUM NOTAE (printed under page 193)

(53) ‹anchor: μετουσίᾳ› · call in col 391

Μετουσίᾳ. Est μετουσία hic consortium, ac præsentia ad locum. COT.

"Participation." μετουσία here means sharing, and presence to a place. COT.

(printed under page 193)

Page

running head: 391 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 392
marginal letters: A ἀποδείξεις ὑμῖν; B τὸ μὲν ὂν μὴ ᾖ,; C οὐσίαν περιωρισμένην; D ἀμέτρητος εἰς πλάτος,
old-edition numerals: 341 after σκότῳ
other: Word split at end of Greek column: αὐ- (αὐτοῦ); facing Latin column on left (col. 391, jussum necesse est...) left out

PG 2:392

ἀποδείξεις ὑμῖν τοῦ οὕτως ἔχειν ἀνάγκη παρέχειν. Πρῶτον δὲ περὶ τόπου ἐρῶ. Καὶ Θεοῦ τόπος ἐστὶ τὸ μὴ ὂν, Θεὸς δὲ τὸ ὄν· τὸ δὲ μὴ ὂν τῷ ὄντι οὐ συγκρίνεται. Πῶς γὰρ τόπος ὢν εἶναι δύναται; Ἐκτὸς εἰ μὴ δευτέρα χώρα εἴη, οἷον οὐρανὸς, γῆ, ὕδωρ, ἀὴρ, καὶ εἴ ἄλλο τί ἐστι σῶμα, ὃ ἂν καὶ αὐτὸ πληροῖ τὸ κενὸν, ὃ διὰ τοῦτο κενὸν λέγεται, ὅτι οὐδέν ἐστιν. Τοῦτο γὰρ αὐτῷ, τὸ οὐδὲν, οἰκειότερον ὄνομα. Τὸ γὰρ λεγόμενον κενὸν τί ποτ' ὡς σκεῦός ἐστιν οὐδὲν ἔχον, πλὴν αὐτὸ τὸ σκεῦος· κενὸν ὂν οὐκ αὐτό ἐστι τόπος, ἀλλ' ἐν ᾧ ἐστὶν αὐτὸ τὸ κενὸν, εἴπερ σκεῦός ἐστιν. Ἀνάγκη γὰρ πᾶσα τὸ ὂν ἐν τῷ μηδὲν ὄντι εἶναι. Τοῦτο δὲ, τὸ μὴ ὂν, λέγω ὃ ὑπό τινων τόπος λέγεται, οὐδὲν ὄν. Οὐδὲν δὲ ὂν τῷ ὄντι πῶς συγκρίνεται; Ἐκτὸς εἰ μὴ ἐν τοῖς ἐναντίοις, ἵνα τὸ μὲν ὂν μὴ ᾖ, τὸ δὲ μὴ ὂν τόπος λέγηται. Εἰ δὲ καὶ ἔστι τι, πολλῶν παραδειγμάτων σπευδόντων ἐξ ἐμοῦ προελθεῖν εἰς ἀπόδειξιν ἑνὶ μόνῳ χρήσασθαι θέλω, ἵνα δείξω, ὅτι οὐ πάντως τὸ περιέχον τοῦ περιεχομένου κρεῖττόν ἐστιν. Ὁ ἥλιος σχῆμά ἐστι περιφερὲς καὶ ὑπὸ ἀέρος ὅλος περιέχεται, ἀλλὰ τοῦτον ἐκλαμπρύνει, τοῦτον θερμαίνει, τοῦτον τέμνει, κἂν ἀπῇ αὐτοῦ, σκότῳ περιβάλλεται, καὶ οὗ ἂν αὐτοῦ μέρους ἀπὼν γένηται, ὡς νεκρούμενον ψύχεται, ὑπὸ δὲ τῆς αὐτοῦ ἀνατολῆς πάλιν φωτίζεται, καὶ ὅπου ἂν αὐτῷ περιθάλπηται, καὶ κάλλει τῷ μείζονι κοσμεῖται. Καὶ ταῦτα ποιεῖ τῇ αὐτοῦ μετουσίᾳ, τὴν οὐσίαν περιωρισμένην ἔχων. Τί οὖν ἔτι κωλύει τὸν Θεὸν, ὡς τούτου καὶ πάντων δημιουργὸν καὶ Δεσπότην ὄντα, αὐτὸν μὲν ἐν σχήματι καὶ μορφῇ καὶ κάλλει ὄντα, τὴν ἀπ' αὐτοῦ μετουσίαν ἀπείρως ἐκτεταμένην ἔχειν;

proofs to you that this is so it is necessary to furnish. And first I shall speak concerning place. Both the place of God is non-being, and God is being; and non-being is not compared with being. For how can a place, being existent, be a place? Unless there be a second space, such as heaven, earth, water, air, and whatever other body there is, which itself also fills the void, which on this account is called void, because it is nothing. For this—nothing—is a more proper name for it. For that which is called void is at any time like a vessel holding nothing save the vessel itself; being void, it is not itself a place, but that in which the void itself is, if indeed it is a vessel. For there is every necessity that being should be in that which is nothing. And this non-being—I mean what by some is called place—is nothing. And being nothing, how is it compared with being? Unless among contraries, so that being is not, and non-being is called place. But even if it is something, though many examples press to come forth from me for proof, I wish to use one only, in order to show that that which encompasses is not in every case better than that which is encompassed. The sun is a spherical figure and is wholly encompassed by air, yet it illumines it, warms it, cleaves it, and if it is absent from it, the air is wrapped in darkness, and whatever part of it the sun is absent from grows cold as though dying, and by its rising is illumined again, and wherever it is warmed around by it, is also adorned with greater beauty. And these things it does by participation in itself, while having its substance circumscribed. What then any longer hinders God, being the Creator and Lord of this sun and of all things, while Himself existing in figure and form and beauty, from having the participation proceeding from Himself extended infinitely?

IX. Εἷς οὖν ἐστιν ὁ ὄντως Θεὸς, ὃς ἐν κρείττονι μορφῇ προκαθέζεται, τοῦ ἄνω τε καὶ κάτω δὶς [καθ]υπάρχων καρδία, καὶ ἀπ' αὐτοῦ ὥσπερ ἀπὸ κέντρου βρύουσα τὴν ζωτικὴν καὶ ἀσώματον δύναμιν, τὰ πάντα σύν τε ἄστροις καὶ νόμοις οὐρανοῦ, ἀέρος, ὕδατος, γῆς, πυρὸς καὶ εἰ ἄλλο τί ἐστιν, δείκνυται οὐσία ἄπειρος εἰς ὕψος, ἀπέραντος εἰς βάθος, ἀμέτρητος εἰς πλάτος, τρισεπάπειρος τὴν ἀπ' αὐτοῦ

IX. One therefore is the true God, Who presides in a superior form, being doubly the heart of what is above and what is below, and pouring forth from Himself as from a centre the vital and incorporeal power; all things together with the stars and the regions of heaven, air, water, earth, fire, and whatever else there is, are shown to be a substance infinite in height, boundless in depth, immeasurable in breadth, thrice-infinitely extending the life-giving and

Editors' notes and page, col. 392

Page

other: col 392 is the right-hand number of a full-width page, set whole under col 391 (corpus full_width rule); nothing of its own: pointer only

PG 2:393

ζωοποιὸν καὶ φρόνιμον ἐκτείνουσα φύσιν. Τοῦτο οὖν τὸ ἐξ αὐτοῦ πανταχόθεν ἄπειρον ἀνάγκη εἶναι καρδίαν, ἔχον τὸν ὄντως ὑπὲρ πάντα ἐν σχήματι, ὃς, ὅπου πότ' ἂν ᾖ, ὡς ἐν ἀπείρῳ μέσος ἐστὶν, τοῦ παντὸς ὑπάρχων ὅρος. Ἀπ' αὐτοῦ οὖν ἀρχόμεναι αἱ ἐκτάσεις ἐξ ἀπεράντων ἔχουσι τὴν φύσιν. Ὧν ὁ μὲν ἀπ' αὐτοῦ λαβὼν τὴν ἀρχὴν διικνεῖται εἰς ὕψος ἄνω, ὁ δὲ εἰς βάθος κάτω, ὁ δὲ ἐπὶ δεξιὰν, ὁ δὲ ἐπὶ λαιὰν, ὁ δὲ ἔμπροσθεν, ὁ δὲ ὄπισθεν, εἰς οὓς αὐτὸς ἀποβλέπων ὡς εἰς ἀριθμὸν πανταχόθεν ἴσον χρονικοῖς ἓξ διαστήμασι συντελεῖ τὸν κόσμον, αὐτὸς ἀνάπαυσις ὢν καὶ τὸν ἐσόμενον ἄπειρον αἰῶνα εἰκόνα ἔχων, ἀρχὴ ὢν καὶ τελευτή. Εἰς αὐτὸν γὰρ τὰ ἓξ ἄπειρα τελευτᾷ, καὶ ἀπ' αὐτοῦ τὴν εἰς ἄπειρον ἔκτασιν λαμβάνει.

intelligent nature from Him. This boundless thing from Him on every side, therefore, must of necessity be a heart, having in a figure Him Who truly is above all things, Who, wherever He may be, is as it were in the midst in the boundless, being the boundary of the universe. Beginning from Him, therefore, the extensions have their nature from limitless things. Of which the one, taking its beginning from Him, reaches through unto height above, and another unto depth below, and another to the right hand, and another to the left hand, and another before, and another behind; unto which He Himself looking, as unto a number equal on every side, in six temporal intervals completes the world, being Himself rest and having the boundless age to come as an image, being beginning and end. For in Him the six boundless things end, and from Him they receive their extension unto the boundless.

X. Τοῦτό ἐστιν ἑβδομάδος μυστήριον. Αὐτὸς γάρ ἐστιν ἡ τῶν ὅλων ἀνάπαυσις, ὃς τοῖς ἐν μικρῷ μιμουμένοις αὐτοῦ τὸ μέγα αὐτὸν χαρίζεται εἰς ἀνάπαυσιν. Αὐτός ἐστι μόνος, πὴ μὲν καταληπτὸς, πὴ δὲ ἀκατάληπτος, πὴ δὲ ἀπέραντος, τὰς ἀπ' αὐτοῦ ἐκτάσεις ἔχων εἰς ἄπειρον. Οὕτως γὰρ καταληπτός ἐστι καὶ ἀκατάληπτος, ἐγγὺς καὶ μακρὰν, ὧδε ὢν κἀκεῖ, ὡς μόνος ὑπάρχων. Καὶ διὰ τοῦ πανταχόθεν ἀπείρου νοὸς τὴν μετουσίαν ἔχων, ἣν πάντων ἀναπνέουσαι αἱ ψυχαὶ, τὸ ζῆν ἔχουσιν· κἂν χωρισθῶσι τοῦ σώματος, καὶ τὸν εἰς αὐτὸν εὑρεθῶσι πόθον ἔχουσαι, εἰς τὸν αὐτοῦ κόλπον φέρονται, ὡς ἐν χειμῶνι ὥρας οἱ ἀτμοὶ τῶν ὀρῶν ὑπὸ τῶν τοῦ ἡλίου ἀκτίνων ἑλκόμενοι φέρονται πρὸς αὐτὸν ἀθάνατοι. Οἵαν οὖν στοργὴν συλλαβεῖν δυνάμεθα, ἐὰν τὴν εὐμορφίαν αὐτοῦ τῷ νῷ κατοπτεύσωμεν! Ἄλλως δὲ ἀμήχανον. Ἀδύνατον γὰρ κάλλος ἄνευ μορφῆς εἶναι, καὶ πρὸς τὸν αὐτοῦ ἔρωτα ἐπισπᾶσθαί τινα, ἢ καὶ δοκεῖν Θεὸν ὁρᾷν εἶδος οὐκ ἔχοντα.

X. This is the mystery of the hebdomad. For He Himself is the rest of all things, Who to those who in a small way imitate His greatness grants Himself for rest. He alone is, in one way comprehensible, and in another way incomprehensible, and in another way limitless, having the extensions from Himself unto the boundless. For thus He is comprehensible and incomprehensible, near and far, being here and there, as existing alone. And through the mind that is boundless on every side having participation, which the souls of all breathing in have life; and even if they be separated from the body, and be found having longing unto Him, they are borne into His bosom, just as in the winter season the vapours of the mountains, drawn by the rays of the sun, are borne towards Him immortal. What affection therefore can we conceive, if we behold His comeliness with the mind! Otherwise it is impossible. For it is impossible that beauty should be without form, or that anyone should be drawn towards the love of it, or even think that he sees God when He has no shape.

XI. Τινὲς δὲ τῆς ἀληθείας ἀλλότριοι ὄντες, καὶ τῇ κακίᾳ συμμαχοῦντες, προφάσει δοξολογίας ἀσχημάτιστον αὐτὸν λέγουσιν, ἵνα ἄμορφος καὶ ἀνείδεος ὢν μηδενὶ ὁρατὸς ᾖ, ὅπως μὴ περιπόθητος γένηται. Νοῦς γὰρ εἶδος οὐχ ὁρῶν Θεοῦ κενός ἐστιν αὐτοῦ. Πῶς δὲ καὶ εὔχεταί τις, οὐκ ἔχων πρὸς τίνα καταφύγῃ, εἰς τίνα ἐρείσῃ; ἀντιτυπίαν γὰρ οὐκ ἔχων εἰς κενὸν ἐκβαθρεύεται. Ναὶ, φησὶν, οὐ χρὴ Θεὸν φοβεῖσθαι, ἀλλὰ ἀγαπᾷν. Φημὶ κἀγώ. Ἀλλὰ τοῦτο παρέξει ἑκάστης εὐποιίας εὐσυνειδησία. Ἡ δὲ εὐποιία ἐκ τοῦ φοβεῖσθαι γίνεται. Ἀλλ' ὁ φόβος, φησὶν, ἐκπλήσσει τὴν ψυχήν. Ἀλλ' ἐγώ φημι ὅτι οὐκ ἐκπλήσσει, ἀλλ' ἐξυπνίζει καὶ ἐπιστρέφει. Ἴσως δὲ ὀρθῶς

XI. But some, being strangers to the truth and fighting as allies to wickedness, under pretext of glorifying Him call Him figureless, so that being formless and shapeless He may be visible to no one, in order that He may not become an object of longing desire. For a mind that does not see a shape of God is empty of Him. And how also does anyone pray, not having anyone unto whom he may flee for refuge, upon whom he may lean? For having no solid resistance, he is cast down from his foundations into a void. Yea, says he, one ought not to fear God, but to love Him. I too say so. But this the good conscience of each good deed will furnish. And well-doing arises from fearing. But fear, says he, strikes the soul with terror. Nay, I say that it does not strike it with terror, but awakens and converts it. Yet perhaps rightly

Editors' notes and page, col. 393

Footnotes

VARIAE LECTIONES (printed under page 194)

Footnotes

(59) · call in col 394

Aliam hujus loci interpretationem proposuit Neander, Gnost. syst., p. 396. Interpungit enim non post καρδίαν, sed post εἶναι, ut ἄπειρον prædicati locum obtineat. S. In cod. Ottoboniano interpungitur post ἄπειρον et καρδίαν.

Neander, Gnostische Systeme, p. 396, proposed another interpretation of this passage: he punctuates not after καρδίαν but after εἶναι, so that ἄπειρον takes the place of the predicate. S. In the Ottobonian manuscript there is punctuation after ἄπειρον and after καρδίαν.

(printed under page 194)

(60) · call in col 394

Ita margo C. ἐκστάσεις uterque Hom. cod.

So C's margin. Both manuscripts of the Homilies have ἐκστάσεις.

(printed under page 194)

(61) · call in col 394

ἴσ. δεικνεῖται O in marg., δείκνυται in textu, ut C.

O in the margin has "perhaps δεικνεῖται"; in the text δείκνυται, as C.

(printed under page 194)

(62) · call in col 394

ἴσον C.

C has ἴσον.

(printed under page 194)

(63) · call in col 394

συνετέλει O.

O has συνετέλει.

(printed under page 194)

(64) · call in col 394

Ita O et in marg. C, ἔκστασιν in textu.

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

(printed under page 194)

(65) · call in col 394

ὡς C. Deinde τό c. O, ut legi vult Neander, Gnost. syst., p. 397; τι C.

C has ὡς. Then τό with O, as Neander, Gnostische Systeme, p. 397, wants it read; C has τι.

(printed under page 194)

(66) · call in col 394

Vbb. πῇ δὲ ἀκατάληπτος, πῇ δὲ ἀπέραντος accesserunt ex O.

The words πῇ δὲ ἀκατάληπτος, πῇ δὲ ἀπέραντος have come in from O.

(printed under page 194)

(67) · call in col 394

οὗτος C.

C has οὗτος.

(printed under page 194)

(68) ‹anchor: Καὶ διὰ› · call in col 394

διά addidi auctore Davisio. Retinet vulgatam lectionem Neander, l. c., p. 397, dum ad τὴν μετουσίαν supplet διδούς S. Deinde scripsi μετουσίαν ἔχων ἣν c. O, μετουσίαν, ἣν C, μετουσίαν, ᾗ S, auctore D, qui etiam mavult πάντως p. πάντων, interpunctione facta non post αἱ ψυχαί, sed post ἀναπνέουσιν (ἀναπνέουσαι C, O).

I have added διά on Davis's authority. Neander, in the place cited, p. 397, keeps the common reading, supplying διδούς with τὴν μετουσίαν. S. Then I have written μετουσίαν ἔχων ἣν with O; C has μετουσίαν, ἣν; S has μετουσίαν, ᾗ on the authority of D, who also prefers πάντως in place of πάντων, with the punctuation placed not after αἱ ψυχαί but after ἀναπνέουσιν (C and O have ἀναπνέουσαι).

(printed under page 194)

(69) ‹anchor: σώματος, καὶ› · call in col 394

καὶ εἰ O.

O has καὶ εἰ.

(printed under page 194)

(70) ‹anchor: φέρονται, ὡς› · call in col 394

O in marg. καί cum signo ad locum ante ὡς referente. Ego maluerim ὡς καί. S leg. censet χειμῶνος ὥρᾳ.

O has καί in the margin, with a sign referring it to the place before ὡς. I would prefer ὡς καί. S thinks χειμῶνος ὥρᾳ should be read.

(printed under page 194)

(71) ‹anchor: ὀρῶν ὑπὸ› · call in col 394

ἀπό Cl et S. Distinctionem forte præponendam esse voci ἀθάνατοι putat C, ut per hyperbaton referatur ad animas, vel virgulam ponendam post ἑλκόμενοι. S illam vocem a librario quodam ascriptam esse opinatur. In O ad oram νόθα περὶ μορφῆς Θεοῦ, ad sequentia spectans.

Cl and S have ἀπό. C thinks a stop should perhaps be placed before the word ἀθάνατοι, so that by hyperbaton it refers to the souls, or a comma placed after ἑλκόμενοι. S supposes that word was added by some copyist. In the margin of O, "spurious things about the form of God", referring to what follows.

(printed under page 194)

(72) ‹anchor: ἀνείδεος› · call in col 394

ἀνίδεος O.

O has ἀνίδεος.

(printed under page 194)

(73) ‹anchor: Πῶς δὲ› · call in col 394

πῶς δέ om. O.

O omits πῶς δέ.

(printed under page 194)

(74) ‹anchor: εἰς τίνα ἐρείσῃ› · call in col 394

ἐρείσει O.

O has ἐρείσει.

(printed under page 194)

Footnotes

VARIAE LECTIONES (printed under page 195)

(75) · call in col 395

δή S. Tum δέ p. τε C.

S has δή. Then δέ after τε C.

(printed under page 195)

(76) · call in col 395

De hoc loquendi modo D confert hom. XVIII, 12. Tum εἰ δ' O. S mavult πρὸς τόν, propter αὐτόν, quod sequitur.

On this way of speaking D compares Homily XVIII, 12. Then O has εἰ δ'. S prefers πρὸς τόν, because of the αὐτόν that follows.

(printed under page 195)

(77) · call in col 395

καί adjunxi c. O.

I have added καί with O.

(printed under page 195)

(78) · call in col 395

κακόν C.

C has κακόν.

(printed under page 195)

(79) · call in col 395

τοῖς λοιποῖς conj. C, τῆς λοιπῆς (sc. δουλείας) commendat D, τοῦ λοιποῦ proponit S.

τοῖς λοιποῖς is C's conjecture; D recommends τῆς λοιπῆς (that is, δουλείας); S proposes τοῦ λοιποῦ.

(printed under page 195)

(80) · call in col 395

Ita O c. marg. C, in cuj. textu (Ed. 1672) μὴ φοβεῖσθαι.

So O, with C's margin; his text (edition of 1672) has μὴ φοβεῖσθαι.

(printed under page 195)

(81) · call in col 395

In O αὐτό rec. man. correctum in vulg. Idem δοκεῖ.

In O αὐτό has been corrected by a later hand to the common reading. The same manuscript has δοκεῖ.

(printed under page 195)

(82) · call in col 395

φοβεῖσθαι οὖν αὐτὸν ἔστιν C.

C has φοβεῖσθαι οὖν αὐτὸν ἔστιν.

(printed under page 195)

(83) ‹anchor: πρὸς αὐτὸν φόβῳ› · call in col 395

Usus requirit τοῦ — φόβου S.

Usage requires τοῦ … φόβου. S.

(printed under page 195)

(84) ‹anchor: ἡμῖν ἀπόκριναι› · call in col 395

ἀπόκριναι conj. C, ἀποκρίνασθαι uterque Hom. cod.

ἀπόκριναι is C's conjecture; both manuscripts of the Homilies have ἀποκρίνασθαι.

(printed under page 195)

(85) ‹anchor: παρόντα ἐναργείᾳ› · call in col 395

Ita Cl, ἐνεργείᾳ C, O.

So Cl; C and O have ἐνεργείᾳ.

(printed under page 195)

(86) ‹anchor: τῷ ὀφθέντι› · call in col 395

ὀφθῆναι C. θεότητος p. θειότης commendat S. Cfr. hom. XVII, 5.

C has ὀφθῆναι. S recommends θειότης after θεότητος. Compare Homily XVII, 5.

(printed under page 195)

(87) ‹anchor: ὁ Πέτρος ἔφη› · call in col 395

ἔφη om. O.

O omits ἔφη.

(printed under page 195)

(88) ‹anchor: ἀπεκρίνου› · call in col 395

ἀπεκρίνω O.

O has ἀπεκρίνω.

(printed under page 195)

(89) ‹anchor: δύνασθαί τινα› · call in col 395

In O τινα διά, quas voces excipit unius versus lacuna; jam sequitur: παρ' ὀπτασίας. Idem cod. unius vocis vacuum præbet inter ἐναργείας et ἐπιβαλών. Utramque lacunam conjectando explevi.

In O, τινα διά, and after these words a gap of one line; then follows παρ' ὀπτασίας. The same manuscript leaves a space of one word between ἐναργείας and ἐπιβαλών. I have filled both gaps by conjecture.

(printed under page 195)

Page

running head: 395 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:396

ἐλέγετο μὴ δεῖν Θεὸν φοβεῖσθαι, εἰ μὴ πολλὰ ἕτερα οἱ ἄνθρωποι ἐφοβούμεθα, λέγω δὲ τὰς ἐκ τῶν ὁμοίων ἐπιβουλὰς, ἔτι τε θηρία, ἑρπετὰ, νόσους, πάθη, δαίμονας καὶ ἄλλα μυρία. Ὁ οὖν ἡμᾶς ἀξιῶν μὴ φοβεῖσθαι Θεὸν, τούτων ἡμᾶς ῥυσάσθω, ἵνα μηδὲ ταῦτα φοβώμεθα. Εἰ δὲ οὐ δύναται, τί ἡμῖν φθονεῖ, ἑνὶ φόβῳ, τῷ πρὸς τὸ δίκαιον, μυρίων ἀπαλλαγῆναι φόβων, καὶ βραχείᾳ τῇ πρὸς αὐτὸν πίστει μυρία πάθη καὶ ἑαυτῶν καὶ ἄλλων μετατιθέναι δυνατὸν γενέσθαι, μετὰ τοῦ καὶ ἀμοιβὴν ἀγαθῶν προσδέχεσθαι, καὶ αἰτίᾳ φόβου τοῦ πάντα ὁρῶντος Θεοῦ μηδὲν κακῶς πράσσοντας καὶ ἐν τῷ παρόντι ἐν εἰρήνῃ διατελεῖν.

would it be said that one must not fear God, if we men did not fear many other things — I mean the plots from our fellows, and besides, wild beasts, creeping things, diseases, sufferings, demons, and ten thousand other things. Let him therefore who demands that we do not fear God deliver us from these things, so that we may not fear these either. But if he cannot, why does he begrudge us that by one fear, that towards what is righteous, we should be rid of ten thousand fears, and that by a brief faith towards Him it should become possible to remove ten thousand sufferings both of ourselves and of others, along with receiving also a recompense of good things, and by reason of the fear of the all-seeing God, doing nothing evil, to continue in peace even in the present life?

XII. Οὕτως ἡ πρὸς τὸν ὄντως Δεσπότην εὐγνώμων δουλεία τοὺς λοιποὺς πάντας ἐλευθέρους τίθησιν. Εἰ μὲν οὖν τινι δυνατόν ἐστι, ἄνευ τοῦ φοβεῖσθαι τὸν Θεὸν μὴ ἁμαρτάνειν, μὴ φοβείσθω. Ἔξεστι γὰρ ἀγάπῃ τῇ πρὸς αὐτὸν ὃ αὐτῷ μὴ δοκῇ μὴ πράττειν. Καὶ γὰρ φοβηθῆναι γέγραπται, καὶ ἀγαπᾷν παρήγγελται· ἵνα πρὸς τὴν αὑτοῦ ἕκαστος κρᾶσιν ἐπιτηδείῳ χρήσηται φαρμάκῳ. Φοβεῖσθε οὖν αὐτὸν, ὅτι δίκαιός ἐστιν. Εἴτε οὖν φοβούμενοι, εἴτε ἀγαπῶντες, μὴ ἁμαρτάνετε. Γένοιτο δὲ φοβούμενόν τινα ἡδονῶν ἀνόμων κρατεῖν δύνασθαι, ἀλλότρια μὴ ἐπιθυμεῖν, φιλανθρωπίαν ἀσκεῖν, σωφρονεῖν, δικαιοπραγεῖν. Ὁρῶ γάρ τινας ἀτελεῖς τῷ πρὸς αὐτὸν φόβῳ πλεῖστα ἁμαρτάνοντας. Φοβηθῶμεν οὖν τὸν Θεὸν, μὴ μόνον ὅτι δίκαιός ἐστιν. Ἐλεῶν γὰρ τοὺς ἠδικημένους τιμωρεῖ τοὺς ἠδικηκότας. Ὡς οὖν ὕδωρ πῦρ σβέννυσιν, οὕτως καὶ φόβος τὴν τῶν κακῶν ἐπιθυμίαν ἀναιρεῖ. Ὁ ἀφοβίαν διδάσκων οὐδ' αὐτὸς φοβεῖται, ὁ δὲ μὴ φοβούμενος οὐδὲ κρίσιν ἔσεσθαι πιστεύει, τὰς ἐπιθυμίας αὔξει, μαγεύει, ἄλλους ἐφ' οἷς αὐτὸς πράσσει διαβάλλει.

XII. Thus grateful servitude towards him who truly is Master sets all the rest free. If therefore it is possible for anyone without fearing God not to sin, let him not fear. For it is lawful through love towards Him not to do what does not seem good to Him. For indeed to fear is written, and to love is commanded; so that each man according to his own temperament may use a suitable remedy. Fear Him therefore, because He is righteous. Whether therefore fearing or loving, do not sin. And would that someone by fearing might be able to master lawless pleasures, not to covet others' goods, to practise loving-kindness, to be temperate, to act righteously! For I see some who are imperfect in the fear towards Him sinning in very many things. Let us therefore fear God, not only because He is righteous. For having mercy on those who have been wronged, He punishes those who have done wrong. Just as water, therefore, quenches fire, so also fear destroys the desire of evil things. He who teaches fearlessness does not fear himself either; and he who does not fear does not believe that there will be a judgement either, increases desires, practises magic, slanders others for the things which he himself does.

XIII. Ταῦτα ὁ Σίμων ἀκούων ἐπικόψας ἔφη· Οἶδα πρὸς τίνα ταῦτα λέγεις, ἀλλ' ἵνα μὴ αὐτὸς τὰ αὐτὰ λέγων πρὸς τὸ ἐλέγχειν σε δαπανῶ τὸν χρόνον εἰς ἃ μὴ θέλω, πρὸς τὰ ὁρισθέντα ἡμῖν ἀπόκριναι. Ἐπηγγείλω, ἱκανῶς νενοηκέναι σε τὰ τοῦ Διδασκάλου σου λέγων, διὰ τὸ παρόντα ἐναργείᾳ ὁρᾷν καὶ ἀκούειν αὐτοῦ, καὶ ἑτέρῳ τινὶ μὴ δυνατὸν εἶναι ὁράματι ἢ ὀπτασίᾳ ἔχειν τὸ ὅμοιον. Ὅτι δὲ τοῦτο ψεῦδός ἐστιν, δείξω. Ὁ ἐναργῶς ἀκούων τινὸς οὐ πάνυ πληροφορεῖται ἐπὶ τοῖς λεγομένοις. Ἔχει γὰρ ὁ νοῦς αὐτοῦ λογίσασθαι, μὴ ἄρα ψεύδεται, ἄνθρωπος ὢν τὸ φαινόμενον. Ἡ δὲ ὀπτασία ἅμα τῷ ὀφθέντι πίστιν παρέχει τῷ ὁρῶντι, ὅτι θειότης ἐστίν. Πρὸς τοῦτό μοι πρῶτον ἀπόκριναι.

XIII. Hearing these things, Simon interrupted and said: I know at whom you say these things; but lest I myself, speaking the same things in order to refute you, spend the time in things that I do not wish, answer the things defined for us. You professed, saying that you had sufficiently understood the things of your Teacher, on account of being present and seeing and hearing Him with clearness of perception, and that it is not possible for anyone else by a vision or apparition to have the like. Now that this is false, I will show. He who hears someone with clearness of perception is not altogether assured as to the things said. For his mind has room to reckon whether perhaps he is lying, being a man as to what appears. Whereas an apparition, as soon as it is seen, furnishes faith to him who sees it that it is a deity. Answer me this first.

XIV. Καὶ ὁ Πέτρος ἔφη· Εἰς ἄλλο προτείνας εἰπεῖν, εἰς ἕτερον ἀπεκρίνου. Προέτεινας γὰρ ὡς μᾶλλον δύνασθαί τινα πλεῖον νοεῖν [καὶ πίστιν

XIV. And Peter said: Having proposed to speak to one point, you answered to another. For you proposed that someone is rather able to understand more [and to receive faith

Editors' notes and page, col. 396

Page

running head: S I ROM. PONT. OPERA DUBIA. 396
marginal letters: A ἐλέγετο μὴ δεῖν; B Εἰ μὲν οὖν τινι; C μίαν ἀναιρεῖ.; D σασθαι, μὴ ἄρα
old-edition numerals: 345 after Εἴτε; 346 before XIV.
other: (none)

PG 2:397

λαμβάνεσθαι] παρ' ὀπτασίας ἀκούοντα, ἢ γὰρ παρὰ τῆς ἐναργείας [ἀκούοντα], ἐπιβαλὼν δὲ ἔπειθες ἡμᾶς, ὅτι ἀσφαλέστερός ἐστιν ὁ ὑπ' ὀπτασίας ἀκούων τοῦ παρ' αὐτῆς ἐναργείας ἀκούοντος. Πέρας γοῦν διὰ τοῦτο ἐμοῦ ἱκανώτερον ἔφασκες εἰδέναι τὰ τοῦ Ἰησοῦ, ὡς ὑπὸ ὀπτασίας αὐτοῦ ἀκηκοὼς τὸν λόγον. Πλὴν ἐγὼ εἰς τὸ ἀπαρχῆς προταθὲν ἀποκριναίμην. Ὁ προφήτης, ὅτι προφήτης ἐστὶν, πληροφορήσας πρῶτον περὶ τῶν ἐναργῶς ὑπ' αὐτοῦ λεγομένων, ἀσφαλῶς πιστεύεται, καὶ ἀληθὴς ὢν προεπιγνωσθεὶς, καὶ, ὡς ὁ μανθάνων θέλει, ἐξετασθεὶς καὶ ἀνακριθεὶς ἀποκρίνεται. Ὁ δὲ ὀπτασίᾳ πιστεύων ἢ ὁράματι καὶ ἐνυπνίῳ, ἐπισφαλής ἐστιν. Ἀγνοεῖ γὰρ τίνι πιστεύει. Ἐνδέχεται γὰρ αὐτὸν ἢ δαίμονα κακὸν εἶναι, ἢ πνεῦμα πλάνον, ἐν τῷ λέγειν ὑποκρινόμενον εἶναι ὃ μή ἐστιν. Εἰ δ' ἄρα τις βουληθείη πυνθάνεσθαι τὸ τίς ἂν ᾖ ὁ φανεὶς, δύναται λέγειν ἑαυτῷ ὃ βούλεται. Καὶ οὕτως ὡς πονηρὸς ἀστράψας, μείνας ὅσον θέλει, ἀποσβέννυται, μὴ παραμείνας τῷ πυνθανομένῳ εἰς ἀνάκρισιν ὅσον ἠθέλησεν. Διὰ δὲ ἐνυπνίων ὁρῶν τις οὐδὲ πυνθάνεσθαι δύναται περὶ ὧν βούλεται. Οὐ γὰρ ἰδίας ἐξουσίας ἐστὶν ὁ λογισμὸς τοῦ κοιμωμένου. Ἔνθεν γοῦν πολλὰ ἡμεῖς ὕπαρ ἐπιθυμοῦντες μαθεῖν κατ' ὄναρ περὶ ἑτέρων πυνθανόμεθα, ἢ καὶ μὴ πυνθανόμενοι περὶ τῶν μὴ διαφερόντων ἡμῖν ἀκούομεν, καὶ διυπνισθέντες ἀθυμοῦμεν, ὅτι περὶ ὧν ἐπεθυμοῦμεν μαθεῖν, οὔτε ἠκούσαμεν, οὔτε ἐξητάσαμεν.

when hearing] from an apparition than [when hearing] from clearness of perception; and going on you sought to persuade us that he who hears by an apparition is more secure than he who hears from clearness of perception itself. Finally, at all events, on this account you alleged that you knew the things of Jesus more sufficiently than I, as having heard His word by an apparition. Nevertheless I would answer to what was proposed from the beginning. The prophet, having first given full assurance that he is a prophet concerning the things spoken by him with clearness of perception, is securely believed, both having been previously recognized as being true, and, as the learner wishes, being examined and questioned he answers. Whereas he who trusts in an apparition or a vision and a dream is insecure. For he does not know whom he trusts. For it is possible that he is either an evil demon, or a deceiving spirit, in speaking pretending to be what he is not. And if indeed anyone should wish to inquire who it may be that has appeared, he can say for himself whatever he wishes. And thus, having flashed forth like an evil one, and having remained as long as he wishes, he is extinguished, not remaining with the inquirer for questioning as long as he wished. And he who sees through dreams cannot even inquire concerning the things he wishes. For the reasoning of him who is asleep is not in his own power. Hence, at all events, when we desire in waking state to learn many things, in a dream we inquire about other things, or even without inquiring we hear about things that do not concern us, and having awoken we are disheartened, because concerning the things we desired to learn we neither heard nor examined.

XV. Καὶ ὁ Σίμων ἔφη· Εἰ φὴς τὰς ὀπτασίας μὴ πάντως ἀληθεύειν, ἀλλ' οὖν γε τὰ ὁράματα καὶ τὰ ἐνύπνια θεόπεμπτα ὄντα οὐ ψεύδεται, περὶ ὧν ἂν εἰπεῖν θέλῃ. Καὶ ὁ Πέτρος ἔφη· Ὀρθῶς ἔφης, ὅτι θεόπεμπτα ὄντα οὐ ψεύδεται. Ἄδηλον δὲ εἰ ὁ ἰδὼν θεόπεμπτον ἑώρακεν ὄνειρον. Καὶ ὁ Σίμων· Ἐὰν ᾖ ὁ ἑωρακὼς δίκαιος, ἀληθὲς ἑώρακεν. Καὶ ὁ Πέτρος· Ὀρθῶς ἔφης. Τίς δὲ δίκαιος, εἰ ὁράματος χρήζῃ, ἵνα μάθῃ ἃ δεῖ μαθεῖν, καὶ ποιῇ ἃ δεῖ ποιεῖν; Καὶ ὁ Σίμων· Τοῦτό μοι δὸς, ὅτι μόνος ὁ δίκαιος ὅραμα ἀληθὲς ἰδεῖν δύναται, καὶ ἀποκρίνομαί σοι εἰς αὐτό. Ἐμοὶ γὰρ κέκριται, ὅτι ἀσεβὴς ἀληθῆ ὄνειρον οὐχ ὁρᾷ. Καὶ ὁ Πέτρος· Τοῦτο ψεῦδός ἐστιν, καὶ περὶ τούτου ἀγράφως καὶ ἐγγράφως ἀποδεῖξαι δύναμαι, πεῖσαι δὲ οὐκ ἐπαγγέλλομαι. Ὁ γὰρ πρὸς ἔρωτα μοχθηρᾶς νεύσας γυναικὸς εἰς ἑτέρας κατὰ πάντα καλῆς πρὸς συμβίωσιν νόμιμον τὸν ἑαυτοῦ οὐ μετατίθησι νοῦν. Ἐνίοτε καὶ ἑαυτοῖς συνειδότες τὴν κρείττονα, προειλημμένοι ἀγαπῶσι τὴν χείρονα. Τοιοῦτόν τι καὶ σὺ πάσχων ἀγνοεῖς. Καὶ ὁ Σίμων ἔφη· Παρελόμενος ταῦτα, εἰς ἃ ἐπηγγείλω λέγε. Ἐμοὶ γὰρ ἀδύνατον εἶναι δοκεῖ ἀσεβεῖς ἀνθρώπους ὑπὸ Θεοῦ ᾧ δήποτε ὀνειροπολεῖσθαι τρόπῳ.

XV. And Simon said: Even if you say that apparitions do not altogether speak the truth, yet at all events visions and dreams, when they are God-sent, do not lie concerning whatever things they may wish to speak of. And Peter said: Rightly did you say that when they are God-sent they do not lie. Yet it is uncertain whether he who saw has seen a God-sent dream. And Simon said: If he who has seen be righteous, he has seen what is true. And Peter said: Rightly did you say. Yet who is righteous, if he needs a vision in order that he may learn the things he ought to learn, and do the things he ought to do? And Simon said: Grant me this, that only the righteous man can see a true vision, and I will answer you as to it. For by me it has been judged that an ungodly man does not see a true dream. And Peter said: This is false, and concerning this I am able to prove it both without Scripture and by Scripture, though I do not promise to persuade you. For he who has inclined towards the love of a wicked woman does not transfer his mind to lawful wedlock with another who is in all respects good. Sometimes even when conscious within themselves of the better, being prepossessed they love the worse. That you also are suffering some such thing you do not know. And Simon said: Setting these things aside, speak to the things you promised. For to me it seems to be impossible that ungodly men should be visited with dreams by God in any way whatever.

XVI. Καὶ ὁ Πέτρος ἔφη· Μέμνημαι ἐμαυτοῦ, ὡς ἐπηγγειλάμην δεῖξαι, καὶ ἀγράφως καὶ ἐγγράφως

XVI. And Peter said: I remember myself, how I promised to show, both without Scripture and by Scripture,

Editors' notes and page, col. 397

Footnotes

VARIAE LECTIONES (printed under page 196)

Footnotes

(90) · call in col 398

παρ' αὐτοῦ τῆς O.

O has παρ' αὐτοῦ τῆς.

(printed under page 196)

(91) · call in col 398

ἀποκρίνομαι O.

O has ἀποκρίνομαι.

(printed under page 196)

(92) · call in col 398

καί inserui c. O.

I have inserted καί with O.

(printed under page 196)

(93) · call in col 398

ἢ ἄρα C, εἰ ἄρα D. ᾖ ante ὁ add. c. O.

ἢ ἄρα C; εἰ ἄρα D. ᾖ added before ὁ with O.

(printed under page 196)

(94) · call in col 398

ὁρῶντες p. ὁρῶν τις O.

ὁρῶντες p.; O has ὁρῶν τις.

(printed under page 196)

(95) ‹anchor: ὕπαρ ἐπιθυμοῦντες› · call in col 398

οἱ παρεπιθυμοῦντες p. ὕπαρ ἐπιθυμοῦντες C.

οἱ παρεπιθυμοῦντες p.; C has ὕπαρ ἐπιθυμοῦντες.

(printed under page 196)

(96) ‹anchor: ὧν ἐπεθυμοῦμεν› · call in col 398

ἐπεθυμοῦμεν O, ut conj. S, ἐπιθυμοῦμεν C.

O has ἐπεθυμοῦμεν, as S conjectured; C has ἐπιθυμοῦμεν.

(printed under page 196)

(97) ‹anchor: οὔτε ἐξητάσαμεν› · call in col 398

ἐζητήσαμεν conj. Schliemannus, Clem., p. 191, 569. S.

Schliemann conjectures ἐζητήσαμεν, Die Clementinen, p. 191, 569. S.

(printed under page 196)

(98) ‹anchor: ὁ ἰδὼν› · call in col 398

εἰδών O

O has εἰδών.

(printed under page 196)

(99) ‹anchor: Τίς δὲ δίκαιος› · call in col 398

Pro τίς O præbet lacunam.

In place of τίς O has a gap.

(printed under page 196)

(100) ‹anchor: ὁράματος χρῄζῃ› · call in col 398

χρῄζει O. Tum ποιῇ ex conject. C, ποιεῖν uterque hom. cod.

O has χρῄζει. Then ποιῇ by C's conjecture; both manuscripts of the Homilies have ποιεῖν.

(printed under page 196)

(1) ‹anchor: καλῆς πρὸς› · call in col 398

Non legitur πρός in Turriani epistola proliminari ad Hosium, ubi locum citat. C. Deest etiam in Ottob.

πρός is not read in Turrianus's prefatory letter to Hosius, where he quotes the passage. C. It is missing in the Ottobonianus as well.

(printed under page 196)

Footnotes

VARIAE LECTIONES (printed under page 197)

(2) · call in col 399

γάρ transcripsi ex O. Tum εἰδέαν C.

I have copied γάρ from O. Then C has εἰδέαν.

(printed under page 197)

(3) · call in col 399

ἐῶντος C.

C has ἐῶντος.

(printed under page 197)

(4) · call in col 399

Ita S, δίκαιοι C, O. In O nota marginalis, φεῦγε νόθα ταῦτα, ad vbb. antecedentia spectans.

So S; C and O have δίκαιοι. In O there is a marginal note, "shun these spurious things", referring to the preceding words.

(printed under page 197)

(5) · call in col 399

ὅτ' ἂν C.

C has ὅτ' ἂν.

(printed under page 197)

(6) · call in col 399

ἀλλ' add. c. O. Ex eodem accessit ἰδεῖν.

ἀλλ' added with O. From the same, ἰδεῖν has come in.

(printed under page 197)

(7) ‹anchor: μὴ θιγεῖν› · call in col 399

Ita S, qui confert Schæfer Gregor. Corinth. 990, θίγειν C, O.

So S, who compares Schaefer's Gregory of Corinth, 990; C and O have θίγειν.

(printed under page 197)

(8) ‹anchor: ᾧ ὁ› · call in col 399

εὐφημίας καὶ ὃ ὁ p. εὐφορίας καὶ ἀφορίας ᾧ ὁ O.

εὐφημίας καὶ ὃ ὁ p.; O has εὐφορίας καὶ ἀφορίας ᾧ ὁ.

(printed under page 197)

(9) ‹anchor: ἐγρηγορὼς› · call in col 399

ἐγρηγορόν O.

O has ἐγρηγορόν.

(printed under page 197)

(10) ‹anchor: τέταρτον› · call in col 399

Ita O et marg. C, qui in textu exh. τεταρτώτατον.

So O and C's margin; in his text he gives τεταρτώτατον.

(printed under page 197)

(11) ‹anchor: σπουδαζόμενον› · call in col 399

σπουδαζόμενον O c. D, σπουδαζόμενα C.

σπουδαζόμενον O with D; C has σπουδαζόμενα.

VARIORUM NOTAE (printed under page 197)

(54) · call in col 399

Ἄσαρκον. Nota ἄσαρκον, non ἀσώματον, propter id quod scribebamus paulo ante, ad caput 7 hujus homiliæ; Deo enim tribuerunt nonnulli corpus tenue, velut lumen, non autem corpus carneum. COT.

"Fleshless." Note "fleshless", not "bodiless", because of what we wrote a little earlier at chapter 7 of this homily: some attributed to God a fine body, like light, but not a body of flesh. COT.

(printed under page 197)

Page

running head: 399 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:400

περὶ τούτου τὴν ἀπόδειξιν παρέχειν. Καὶ νῦν λέγοντος ἄκουε. Ἴσμεν πολλοὺς, (εἴ γε εὐγνωμονεῖς ἐπεί γε τοὺς παρεστῶτας κριτὰς ἔχω), εἴδωλα σέβοντας καὶ μοιχεύοντας καὶ κατὰ πάντα ἁμαρτάνοντας ὁράματα καὶ ἀληθεῖς ὀνείρους ὁρῶντας, ἐνίους δὲ καὶ δαιμόνων ὀπτασίας. Τὴν γὰρ ἄσαρκον (54) ἰδέαν οὐ λέγω δύνασθαι Πατρὸς ἢ Υἱοῦ ἰδεῖν, διὰ τὸ μεγίστῳ φωτὶ καταυγάζεσθαι τοὺς θνητῶν ὀφθαλμούς. Ὅθεν τὸ μὴ ὁραθῆναι τῷ εἰς σάρκα τετραμμένῳ ἀνθρώπῳ οὐ φθονοῦντός ἐστι Θεοῦ, ἀλλ' ἐλεοῦντος. Ὁ γὰρ ἰδὼν ζῆν οὐ δύναται. Ἡ γὰρ ὑπερβολὴ τοῦ φωτὸς τὴν τοῦ ὁρῶντος ἐκλύει σάρκα, ἐκτὸς εἰ μὴ Θεοῦ ἀποῤῥήτῳ δυνάμει ἡ σὰρξ εἰς φύσιν τραπῇ φωτὸς, ἵνα φῶς ἰδεῖν δυνηθῇ, ἢ ἡ τοῦ φωτὸς οὐσία εἰς σάρκα τραπῇ, ἵνα ὑπὸ σαρκὸς ὁραθῆναι δυνηθῇ. Τὸ γὰρ ἀτρέπτως Πατέρα ἰδεῖν Υἱοῦ μόνου ἐστίν. Δικαίων δὲ οὐχ ὁμοίως. Ἐν γὰρ τῇ ἀναστάσει τῶν νεκρῶν, ὅταν τραπέντες εἰς φῶς τὰ σώματα ἰσάγγελοι γένωνται, τότε ἰδεῖν δυνήσονται. Πέρας γοῦν κἂν ἀγγέλων τις ἀνθρώπῳ ὀφθῆναι πεμφθῇ, τρέπεται εἰς σάρκα, ἵνα ὑπὸ σαρκὸς ὀφθῆναι δυνηθῇ. Ἄσαρκον γὰρ δύναμιν, οὐ μόνον Υἱοῦ, ἀλλ' οὐδ' ἀγγέλου ἰδεῖν τις δύναται. Εἰ δὲ ἴδῃ τις ὀπτασίαν, κακοῦ δαίμονος ταύτην εἶναι νοείτω

to furnish the proof concerning this. And now hear me as I speak. We know that many (if indeed you are fair-minded, since I have the bystanders as judges) who worship idols and commit adultery and sin in every way see visions and true dreams, and some also apparitions of demons. For I do not say that mortal eyes are able to see the fleshless form of the Father or of the Son, because they are dazzled by a very great light. Wherefore the not being seen by man who has been turned into flesh is the part not of a begrudging God, but of a merciful One. For he who has seen cannot live. For the excess of the light dissolves the flesh of him who sees, unless by God's ineffable power the flesh be turned into the nature of light, so that it may be able to see light, or the substance of the light be turned into flesh, so that it may be able to be seen by flesh. For to see the Father without change belongs to the Son alone. But to the righteous not in like manner. For in the resurrection of the dead, when having been turned into light as to their bodies they become equal to the angels, then they will be able to see. Finally, at all events, even if one of the angels be sent to be seen by a man, he is turned into flesh, so that he may be able to be seen by flesh. For a fleshless power, not only of the Son, but not even of an angel, can anyone see. And if anyone should see an apparition, let him understand this to be of an evil demon.

XVII. Πλὴν ὅτι καὶ ἀσεβεῖς ὁράματα καὶ ἐνύπνια ἀληθῆ βλέπουσιν, δῆλόν ἐστιν, καὶ ἐγγράφως ἀποδεῖξαι δύναμαι. Πέρας γοῦν ἐν τῷ νόμῳ γέγραπται, ὡς ὁ Ἀβιμέλεχ, ἀσεβὴς ὢν, τὴν τοῦ δικαίου Ἀβραὰμ γυναῖκα ἐπὶ κοινωνίᾳ μιᾶναι θελήσας, ἤκουσε παρὰ τοῦ Θεοῦ καθ' ὕπνον, ὡς ἡ Γραφὴ λέγει, μὴ θιγεῖν αὐτῆς, ὅτι ἀνδρὶ συνῳκηκυῖά ἐστιν. Ἀλλὰ καὶ ὁ Φαραὼ, ἀσεβὴς ἀνὴρ, ἑώρακεν ὄνειρον περί τε πυρῶν εὐφορίας καὶ ἀφορίας, ᾧ ὁ Ἰωσὴφ ἐπιλύων παρὰ Θεοῦ ἔφη τὸν ὄνειρον γεγενῆσθαι. Ναβουχοδονόσορ δὲ, ὁ εἴδωλα σέβων, καὶ τοὺς Θεὸν σέβοντας εἰς πῦρ κελεύσας βληθῆναι, ὄνειρον ὅλου μήκους αἰῶνος ὁρᾷ. Καὶ μὴ λεγέτω τις· Ἀλλ' ὅραμα ἐγρηγορὼς οὐδεὶς ἀσεβῶν θεωρεῖ. Ψεῦδός ἐστιν. Αὐτὸς γοῦν ὁ Ναβουχοδονόσορ τρεῖς ἄνδρας κελεύσας βληθῆναι εἰς πῦρ, ἐνιδὼν τῇ καμίνῳ τέταρτον ἔφη· Τὸν τέταρτον ὁρῶ ὡς Υἱὸν Θεοῦ. Καὶ ὅμως ὀπτασίας τε καὶ ὁράματα καὶ ἐνύπνια ὁρῶντες ἀληθῆ, ἀσεβεῖς ἦσαν. Οὕτως οὐ πάντως ἐκ τοῦ ὁρᾷν τινα ὁράματα καὶ ἐνύπνια καὶ ὀπτασίας πάντως εὐσεβής ἐστιν. Τῷ γὰρ εὐσεβεῖ ἐμφύτῳ καὶ καθαρῷ ἀναβλύζει τῷ νῷ τὸ ἀληθὲς, οὐκ ὀνείρῳ σπουδαζόμενον, ἀλλὰ συνέσει ἀγαθοῖς διδόμενον.

XVII. Nevertheless that ungodly men also see true visions and dreams is evident, and I am able to prove it by Scripture. Finally, at all events, it is written in the law how Abimelech, being ungodly, having wished to defile the wife of the righteous Abraham in intercourse, heard from God in sleep, as the Scripture says, not to touch her, because she was married to a husband. Moreover Pharaoh also, an ungodly man, saw a dream concerning both plenty and dearth of wheat, to whom Joseph, interpreting it, said that the dream had come from God. And Nebuchadnezzar, who worshipped idols and commanded those who worshipped God to be cast into fire, sees a dream of the whole length of the age. And let no one say: Yet no ungodly man beholds a vision while awake. It is false. Nebuchadnezzar himself, at all events, having commanded three men to be cast into fire, looking into the furnace at a fourth, said: The fourth I see as a Son of God. And yet, though seeing true apparitions and visions and dreams, they were ungodly. Thus not altogether from someone's seeing visions and dreams and apparitions is he altogether godly. For to the godly man the truth wells up in his innate and pure mind, not striven after by a dream, but given by understanding to the good.

Editors' notes and page, col. 400

Page

running head: S I ROM. PONT. OPERA DUBIA. 400
marginal letters: A περὶ τούτου τὴν; B τέρα ἰδεῖν Υἱοῦ; C γυναῖκα ἐπὶ κοινωνίᾳ; D ὀπτασίας πάντως
old-edition numerals: 349 before δυνηθῇ.
other: (none)

PG 2:401

XVIII. Οὕτως γὰρ κἀμοὶ ἀπὸ τοῦ Πατρὸς ἀπεκαλύφθη ὁ Υἱός. Διὸ οἶδα τίς δύναμις ἀποκαλύψεως, ἀφ' ἑαυτοῦ μαθών. Ἅμα γὰρ τῷ τὸν Κύριον εἰπεῖν, Τίνα αὐτὸν λέγουσιν; καὶ ἄλλους ἄλλο τι λέγοντας αὐτὸν ἀκηκοότος ἐμοῦ, ἐπὶ τῆς καρδίας ἀνέβη· οὐκ οἶδα οὖν πῶς εἶπον· Σὺ εἶ ὁ Υἱὸς τοῦ ζῶντος Θεοῦ. Τὸν δὲ μακαρίσαντά με μηνῦσαί μοι, τὸν ἀποκαλύψαντα Πατέρα εἶναι, ἐμὲ δὲ ἔκτοτε μαθεῖν, ὅτι τὸ ἀδιδάκτως, ἄνευ ὀπτασίας καὶ ὀνείρων μαθεῖν ἀποκάλυψίς ἐστιν. Καὶ ἀληθῶς οὕτως ἔχει. Ἐν γὰρ τῇ ἐν ἡμῖν ἐκ Θεοῦ τεθείσῃ σπερματικῶς [καρδίᾳ] πᾶσα ἔνεστιν ἡ ἀλήθεια, Θεοῦ δὲ χειρὶ σκέπεται καὶ ἀποκαλύπτεται, τοῦ ἐνεργοῦντος τὸ κατ' ἀξίαν ἑκάστου εἰδότος. Τὸ δὲ ἔξωθεν δι' ὀπτασιῶν καὶ ἐνυπνίων δηλωθῆναί τι, ὅτι οὐκ ἔστιν ἀποκαλύψεως, ἀλλὰ ὀργῆς, φαίνεται. Πέρας γοῦν γέγραπται ἐν τῷ νόμῳ ὅτι ὀργισθεὶς ὁ Θεὸς Ἀαρὼν καὶ Μαριὰμ ἔφη· Ἐὰν ἀναστῇ προφήτης ἐξ ὑμῶν, δι' ὁραμάτων καὶ ἐνυπνίων αὐτῷ γνωρισθήσομαι, οὐχ οὕτως δὲ ὡς Μωϋσῇ τῷ θεράποντί μου, ὅτι ἐν εἴδει καὶ οὐ δι' ἐνυπνίων λαλήσω πρὸς αὐτὸν, ὡς εἴ τις λαλήσει πρὸς τὸν ἑαυτοῦ φίλον. Ὁρᾷς πῶς τὰ τῆς ὀργῆς δι' ὁραμάτων καὶ ἐνυπνίων, τὰ δὲ πρὸς φίλον στόμα κατὰ στόμα, ἐν εἴδει, καὶ οὐ δι' αἰνιγμάτων καὶ ὁραμάτων καὶ ἐνυπνίων, ὡς πρὸς ἐχθρόν.

XVIII. For thus to me also the Son was revealed by the Father. Wherefore I know what is the power of revelation, having learned it from myself. For as soon as the Lord said, Whom do they say that He is? and when I had heard others calling Him one thing or another, it came up upon my heart; I do not know, therefore, how I said: Thou art the Son of the living God. And He Who pronounced me blessed declared to me that it was the Father Who had revealed it; and from that time I learned that to learn untaught, without apparition and dreams, is revelation. And truly it holds thus. For in the [heart] seminally placed in us by God all the truth is present, and by the hand of God it is covered and revealed, while He Who works knows the desert of each. Whereas that anything should be made known from without through apparitions and dreams appears to be not of revelation, but of wrath. Finally, at all events, it is written in the law that God, being wroth with Aaron and Miriam, said: If there arise a prophet from among you, through visions and dreams I will make Myself known to him, but not so as to Moses My servant, because in a form and not through dreams I will speak unto him, as if one shall speak unto his own friend. You see how the things of wrath are through visions and dreams, whereas the things unto a friend are mouth to mouth, in a form, and not through riddles and visions and dreams, as unto an enemy.

XIX. Εἰ μὲν οὖν καὶ σοὶ ὁ Ἰησοῦς ἡμῶν δι' ὁράματος ὀφθεὶς ἐγνώσθη καὶ ὡμίλησεν, ὡς ἀντικειμένῳ ὀργιζόμενος, διὸ δι' ὁραμάτων καὶ ἐνυπνίων ἢ καὶ δι' ἀποκαλύψεων ἔξωθεν οὐσῶν ἐλάλησεν. Εἴ τις δὲ δι' ὀπτασίαν πρὸς διδασκαλίαν σοφισθῆναι δύναται; Καὶ εἰ μὲν ἐρεῖς· Δυνατόν ἐστιν, διὰ τί ὅλῳ ἐνιαυτῷ (55) ἐγρηγορόσι παραμένων ὡμίλησεν ὁ Διδάσκαλος; πῶς δέ σοι καὶ πιστεύσομεν αὐτὸ, κἂν ὅτι ὤφθη σοι; Πῶς δέ σοι καὶ ὤφθη, ὁπότε αὐτοῦ τὰ ἐναντία τῇ διδασκαλίᾳ φρονεῖς; Εἰ δὲ ὑπ' ἐκείνου μιᾶς ὥρας ὀφθεὶς καὶ μαθητευθεὶς ἀπόστολος ἐγένου, τὰς ἐκείνου φωνὰς κήρυσσε, τὰ ἐκείνου ἑρμήνευε, τοὺς ἐκείνου ἀποστόλους φίλει, ἐμοὶ τῷ συγγενομένῳ αὐτῷ μὴ μάχου. Πρὸς γὰρ στερεὰν πέτραν ὄντα με, θεμέλιον Ἐκκλησίας, ἐναντίος ἀνθέστηκάς μοι. Εἰ μὴ ἀντικείμενος ἦς, οὐκ ἄν με διαβάλλων τὸ δι' ἐμοῦ κήρυγμα ἐλοιδόρεις, ἵνα, ὃ παρὰ τοῦ Κυρίου αὐτὸς παρὼν ἀκήκοα, λέγων μὴ πιστεύωμαι, δῆλον ὅτι ὡς ἐμοῦ καταγνωσθέντος καὶ ἐμοῦ εὐδοκιμοῦντος. Ἢ εἰ κατεγνωσμένον με λέγεις, Θεοῦ τοῦ ἀποκαλύψαντός

XIX. If therefore our Jesus appeared through a vision and was made known and conversed with you also, He was wroth with you as an adversary, wherefore He spoke through visions and dreams or even through revelations that were from without. But can anyone through an apparition be made wise unto teaching? And if you will say: It is possible, why did the Teacher remain with those who were awake and converse with them for a whole year? And how shall we even believe you as to this very thing, even that He appeared to you? And how did He even appear to you, when you think things contrary to His teaching? But if, having been seen and made a disciple by Him for a single hour, you became an apostle, proclaim His utterances, interpret His teachings, love His apostles, do not fight with me who companied with Him. For against me, who am a firm rock, a foundation of the Church, you have stood opposed to me as an adversary. If you were not an adversary, you would not, slandering me, revile the preaching delivered through me, so that when I speak what I myself being present have heard from the Lord I may not be believed, manifestly as though I were condemned and I were approved. Or if you call me condemned, you accuse God Who revealed

Editors' notes and page, col. 401

Footnotes

(a) · call in col 402

Matth. XVI, 16.

Matthew 16:16.

(printed under page 198)

(b) · call in col 402

Num. XII, 6; Exod. XXXIII, 11.

Numbers 12:6; Exodus 33:11.

(printed under page 198)

Matth. XVI, 18.

Matthew 16:18.

VARIAE LECTIONES (printed under page 198)

(12) · call in col 402

ἐστί O.

O has ἐστί.

(printed under page 198)

(13) · call in col 402

Post τεθείσῃ Schliemannus, Clem., p. 190, 569, addit καρδίᾳ, conjectura secundum Schweglerum parum probabili, elegantissima quidem ex mea opinione. Etiam parvula lacuna, quam in ms. Ottob. habes post σπερματικῶς deesse aliquid satis probat.

After τεθείσῃ Schliemann, Die Clementinen, p. 190, 569, adds καρδίᾳ, a conjecture hardly probable according to Schwegler, but in my opinion a most elegant one. The small gap, too, which you find in the Ottobonian manuscript after σπερματικῶς sufficiently proves that something is missing.

(printed under page 198)

(14) · call in col 402

Cotelerii interpretatio non potest constare cum textu Græco, nisi post ἐνεργοῦντος addatur particula καί. At nihil mutandum. Tu verte: Qui operatur tantum, quantum meretur unusquisque sciens. S.

Cotelier's rendering cannot agree with the Greek text unless the particle καί is added after ἐνεργοῦντος. But nothing should be changed. Translate: "Who works as much as each one who knows deserves." S.

(printed under page 198)

(15) · call in col 402

διά C.

C has διά.

(printed under page 198)

(16) ‹anchor: καὶ ἐνυπνίων› · call in col 402

Vbb. τὰ δὲ πρὸς — καὶ ἐνυπνίων desiderantur in O.

The words τὰ δὲ πρὸς … καὶ ἐνυπνίων are missing in O.

(printed under page 198)

(17) ‹anchor: XIX. Εἰ› · call in col 402

εἰ S, O, ἢ C, de quo fallitur S.

εἰ S and O; C has ἢ, about which S is mistaken.

(printed under page 198)

(18) ‹anchor: Εἴ τις δὲ› · call in col 402

ᾗ scribit Schliemannus Clem., p. 192, 569. Idem legi vult ὀπτασίας p. ὀπτασίαν. S.

Schliemann, Die Clementinen, p. 192, 569, writes ᾗ. He also wants ὀπτασίας read after ὀπτασίαν. S.

(printed under page 198)

(19) ‹anchor: ὅλῳ ἐνιαυτῷ› · call in col 402

Cfr. Neander, Kirch. Gesch., I, 2, 625; Hilgenfeld, Hall. allg. Litt. Ztg., Nr. 80, p. 659; Baur, Kanon. evang., p. 363 S.

Compare Neander, Kirchengeschichte I, 2, 625; Hilgenfeld, Hallische allgemeine Literatur-Zeitung, no. 80, p. 659; Baur, on the canonical gospels, p. 363. S.

(printed under page 198)

(20) ‹anchor: ὁπότε› · call in col 402

ὤφθησαν· πότε O.

O has ὤφθησαν· πότε.

(printed under page 198)

(21) ‹anchor: ἀνθέστηκάς μοι› · call in col 402

ἐναντίως ἀνεθέτηκας μοι O.

O has ἐναντίως ἀνεθέτηκας μοι.

(printed under page 198)

(22) ‹anchor: ἐλοιδόρεις› · call in col 402

Ita O c. S, ἐλοιδόρης C.

So O with S; C has ἐλοιδόρης.

(printed under page 198)

(23) ‹anchor: ἐμοῦ εὐδοκιμοῦντος› · call in col 402

Leg. μή. Cotelerii versio stare non potest. S. Sequens εἰ om. O. Idem κατεγνωσμένον et antea καταγνωσθέντος c. S, καταγνωσμένον et κατεγνωσθέντος C.

Read μή; Cotelier's rendering cannot stand. S. O omits the following εἰ. The same has κατεγνωσμένον, and before that καταγνωσθέντος, with S; C has καταγνωσμένον and κατεγνωσθέντος.

VARIORUM NOTAE (printed under page 198)

(55) ‹anchor: ὅλῳ ἐνιαυτῷ› · call in col 402

Ὅλῳ ἐνιαυτῷ. Quasi Christus unum duntaxat annum prædicaverit, et cum apostolis convixerit, juxta sententiam minus veram multorum ex antiquis, hæreticorum pariter et Catholicorum. COT.

"For a whole year." As though Christ preached for only one year and lived with the apostles for one year, according to the less true opinion of many of the ancients, heretics and Catholics alike. COT.

(printed under page 198)

Footnotes

(a) ‹anchor: in cœlis habitat› · call in col 403

Matth. XIX, 17.

Matthew 19:17.

(printed under page 199)

(b) ‹anchor: justis ac iniquis› · call in col 403

Matth. V, 45.

Matthew 5:45.

VARIAE LECTIONES (printed under page 199)

(24) · call in col 403

Leg. καταφρονεῖς. Quod Cotelerius in versione dedit, id e Græcis verbis non efficitur. S. καταφέρῃ O.

Read καταφρονεῖς. What Cotelier gave in his translation cannot be got from the Greek words. S. O has καταφέρῃ.

(printed under page 199)

(25) · call in col 403

Malim εἴ S.

I would prefer εἴ. S.

(printed under page 199)

(26) · call in col 403

μοι, εἴτε C.

C has μοι, εἴτε.

(printed under page 199)

(27) · call in col 403

εἰδῶ C. Tum ὀπτασίαν ἐνεργείας O in textu, ἴσ. ὀπτασίας ἐνέργειαν al. man. in marg., quod præstat; ὀπτασίαν ἐνεργείας C, ὀπτασίαν ἐναργείας Cl.

C has εἰδῶ. Then O has ὀπτασίαν ἐνεργείας in the text, and another hand in the margin "perhaps ὀπτασίας ἐνέργειαν", which is better; C has ὀπτασίαν ἐνεργείας, Cl ὀπτασίαν ἐναργείας.

(printed under page 199)

(28) · call in col 403

ἀνεργεστέραν conj. Cotel. Debebat scribere ἀνενεργεστέραν. Ego malim ὀπτασίας ἐνάργειαν S. Dein εἶπες p. εἶπας C.

ἀνεργεστέραν is Cotelier's conjecture; he ought to have written ἀνενεργεστέραν. I would prefer ὀπτασίας ἐνάργειαν. S. Then εἶπες after εἶπας C.

(printed under page 199)

(29) · call in col 403

καί inserui c. O.

I have inserted καί with O.

(printed under page 199)

(30) · call in col 403

χθές O.

O has χθές.

(printed under page 199)

(31) ‹anchor: ἀνώτατος› · call in col 403

ἀνωτάτω O. Sequens καί in eodem deest.

O has ἀνωτάτω. The following καί is missing in the same.

(printed under page 199)

(32) ‹anchor: ἢ οὔ› · call in col 403

οὔ S, O, οὐχ C.

οὔ S and O; C has οὐχ.

(printed under page 199)

(33) ‹anchor: ὁ δίκαιος› · call in col 403

O bis exh. δίκαιος.

O gives δίκαιος twice.

(printed under page 199)

(34) ‹anchor: προτάσεων› · call in col 403

προ... (sic) O; at ead. man. lacunam in marg. ita explere tentavit: ἴσως προσιεμένων, quod man. recentior correxit in μᾶλλον δὲ — προτάσεων.

O has προ... (sic); but the same hand tried to fill the gap in the margin thus: "perhaps προσιεμένων", which a more recent hand corrected to "or rather … προτάσεων".

(printed under page 199)

(35) ‹anchor: ἐν τοιούτοις]› · call in col 403

Vbb. [ἐκεῖνον ἐν τοιούτοις], ascripsi ex conjectura pro vacuo Ottob.

The words [ἐκεῖνον ἐν τοιούτοις] I have added by conjecture in place of the gap in the Ottobonianus.

(printed under page 199)

(36) ‹anchor: ποιοῦντα› · call in col 403

ποιοῦν τά O.

O has ποιοῦν τά.

(36*) ‹anchor: τὸν ἥλιον ἀγαθοῖς› · call in col 403 Leg. ἀγαθοῖς καὶ πονηροῖς, ita legit interpres bene. ED. PATROL.

Read ἀγαθοῖς καὶ πονηροῖς; so the translator rightly reads. EDITOR OF THE PATROLOGIA.

(printed under page 199)

(37) ‹anchor: Ὁ μὲν› · call in col 403

εἰ C.

C has εἰ.

(printed under page 199)

(38) ‹anchor: ἔτι τε› · call in col 403

εἴ S c. Cl.

S has εἴ, with Cl.

(printed under page 199)

Page

running head: 403 S. CLEMENTIS I ROM. PONT. O
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:404

μοι τὸν Χριστὸν κατηγορεῖς, καὶ τοῦ ἐπὶ ἀποκαλύψει μακαρίσαντός με καταφέρεις. Ἀλλ' ἐπεί περ ἀληθῶς τῇ ἀληθείᾳ συνεργῆσαι θέλεις, μάθε πρῶτον παρ' ἡμῶν, ἃ ἡμεῖς παρ' ἐκείνου ἐμάθομεν, καὶ μαθητὴς ἀληθείας γεγονὼς γενοῦ ἡμῖν συνεργός.

the Christ to me, and you inveigh against Him Who pronounced me blessed on account of the revelation. But if indeed you truly wish to work together with the truth, learn first from us the things which we learned from Him, and having become a disciple of truth, become a fellow-worker with us.

XX. Ταῦτα ὁ Σίμων ἀκούσας ἔφη· Ἀπείη μοι τὸ εἴτε ἐκείνου, εἴτε σου γενέσθαι μαθητήν. Οὐδὲ γὰρ ἀγνοῶ ἃ δεῖ γινώσκειν· ἃ δὲ ὡς μανθάνων ἐπυθόμην, ἵνα ἴδω εἰ δύνασαι ὀπτασίας ἐνέργειαν ἐναργεστέραν δεῖξαι. Σὺ δὲ ὡς ἠθέλησας, εἶπας, οὐκ ἔδειξας. Καὶ νῦν αὔριόν σοι εἰς τὸν περὶ Θεοῦ, οὗ διισχυρίζῃ δημιουργοῦ, ἐλθὼν καὶ διαλεχθεὶς δείξω μὴ αὐτὸν εἶναι ἀνώτατον καὶ ἀγαθὸν, καὶ τὸν σὸν δὲ Διδάσκαλον τὰ αὐτά μοι εἰρηκέναι, σὲ δὲ μὴ νενοηκέναι ἐλέγξω. Καὶ ταῦτα εἰπὼν ἐξῄει, εἰς ἃ προέτεινεν οὐ θελήσας ἀκοῦσαι.

XX. Hearing these things, Simon said: Far be it from me to become a disciple either of Him or of you! For I am not ignorant of the things which one ought to know; and the things which I inquired about as though learning, I asked in order that I might see whether you are able to show the working of an apparition to be more vivid. But you spoke as you wished; you did not prove it. And now tomorrow, coming to you and conversing with you on the discourse concerning God, Whom you confidently affirm to be the Creator, I will show that He is not supreme and good, and that your Teacher also said the same things as I, and I will convict you of not having understood. And having said these things he went out, not wishing to hear the reply to the things he had proposed.

ὉΜΙΛΙΑ ΙΗʹ.

Homily XVIII.

Editors' notes and page, col. 404