PG 2 · cols. 404–421

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

Editors' preface

ὉΜΙΛΙΑ ΙΗʹ.

HOMILY XVIII.

I. Ὄρθρου δὲ, προελθόντος τοῦ Πέτρου εἰς τὸ διαλεχθῆναι, ὁ Σίμων προλαβὼν ἔφη· Ἐχθὲς ἀπαλλασσόμενος εἰς τὴν σήμερον ὑπεσχόμην σοι ἐπανελθὼν καὶ συζητήσας δεῖξαι, ὅτι οὐκ ἔστιν ὁ τὸν κόσμον δημιουργήσας ἀνώτατος Θεὸς, ἀλλ' ἕτερος, ὃς καὶ μόνος ἀγαθὸς ὢν καὶ μέχρι τοῦ δεῦρο ἄγνωστός ἐστιν. Αὐτίκα γοῦν τὸν Δημιουργὸν αὐτὸν καὶ νομοθέτην φῂς εἶναι, ἢ οὔ; Εἰ μὲν οὖν νομοθέτης ἐστὶν, δίκαιος τυγχάνει, δίκαιος δὲ ὢν ἀγαθὸς οὐκ ἔστιν. Εἰ δὲ οὐκ ἔστιν, ἕτερον ἐκήρυσσεν ὁ Ἰησοῦς τῷ λέγειν· Μή με λέγε ἀγαθόν. Ὁ γὰρ ἀγαθὸς εἷς ἐστὶν, ὁ Πατὴρ ἐν τοῖς οὐρανοῖς. Οὐ συμφωνεῖ δὲ τῷ νομοθέτῃ δικαίῳ ὄντι καὶ ἀγαθῷ. Καὶ ὁ Πέτρος ἔφη· Πρῶτον ἡμῖν εἰπὲ, ἐπὶ ποίαις πράξεσι δοκεῖ σοι ὁ ἀγαθὸς εἶναι, ἐπὶ ποίαις δὲ καὶ ὁ δίκαιος, ἵνα οὕτως κατὰ σκοποῦ τοὺς λόγους πέμπωμεν. Καὶ ὁ Σίμων· Σὺ πρῶτον εἰπὲ, τί σοι δοκεῖ τὸ ἀγαθὸν, ἢ καὶ τὸ δίκαιον.

I. Now at dawn, when Peter had come forth to converse, Simon anticipated him and said: Yesterday when departing I promised you for today that I would return and dispute and show that He Who created the world is not the supreme God, but another, Who both is alone good and until now has been unknown. To begin with, then, do you say that the Creator Himself is also the lawgiver, or not? If therefore He is the lawgiver, He is righteous, and being righteous He is not good. And if He is not, Jesus proclaimed another by saying: Call Me not good; for there is One good, the Father in the heavens. Now it does not agree with the lawgiver that He should be both righteous and good. And Peter said: First tell us in what actions you think the good consists, and in what the righteous also, so that thus we may direct our arguments to the mark. And Simon said: Do you first tell what you think the good is, and what the righteous also.

II. Καὶ ὁ Πέτρος· Ἵνα μὴ ἐριστικώτερον διαλεγόμενος δαπανῶ τοὺς χρόνους, ἀπαιτῶν δικαίως τῶν ἐμῶν προτάσεών σε τὰς ἀποκρίσεις ποιεῖσθαι, ὥς σοι δοκεῖ αὐτὸς ὧν ἐπυθόμην ποιήσομαι τὰς ἀποκρίσεις. Ἐγώ φημι ἀγαθὸν εἶναι τὸν παρεκτικὸν [ἐκεῖνον ἐν τοιούτοις], οἷον ὡς αὐτὸν ὁρῶ ποιοῦντα τὸν Δημιουργὸν, παρέχοντα τὸν ἥλιον ἀγαθοῖς καὶ τὸν ὑετὸν δικαίοις καὶ ἀδίκοις. Καὶ ὁ Σίμων ἔφη· Τοῦτο ἀδικώτατον, ὅτι τὰ αὐτὰ δικαίοις καὶ ἀδίκοις παρέχει. Καὶ ὁ Πέτρος· Σὺ οὖν ἡμῖν τοῦ λοιποῦ λέγε, πῶς ποιῶν ἀγαθὸς ἂν ἦν. Καὶ ὁ Σίμων· Σὲ δεῖ λέγειν. Καὶ ὁ Πέτρος· Ἐγὼ λέξω. Ὁ μὲν τὰ αὐτὰ παρέχων ἀγαθοῖς καὶ δικαίοις, ἔτι τε κακοῖς καὶ ἀδίκοις,

II. And Peter said: Lest by conversing too contentiously I waste the time in justly demanding that you make the answers to my propositions, as seems good to you I myself will make the answers to the things I inquired about. I say that the good is He Who is a giver [such in such things], just as I see the Creator Himself doing, Who furnishes the sun to the good, and the rain to the righteous and the unrighteous. And Simon said: This is most unrighteous, that He furnishes the same things to the righteous and the unrighteous. And Peter said: Do you therefore for the rest tell us how acting He would be good. And Simon said: It is for you to say. And Peter said: I will say. He Who furnishes the same things to the good and righteous, and besides to the evil and unrighteous,

Editors' notes and page, col. 404

Footnotes

(24) ‹anchor: call on the previous page› · call in col 404

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

Read καταφρονεῖς. What Cotelier gave in his translation does not follow from the Greek words. S.; καταφέρῃ O.

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(25) ‹anchor: call on the previous page› · call in col 404

Malim εἶ S.

I would prefer εἶ. S.

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(26) ‹anchor: call on the previous page› · call in col 404

μοι, εἶτε C.

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(27) ‹anchor: call on the previous page› · call in col 404

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

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

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(28) ‹anchor: call on the previous page› · call in col 404

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 for εἶπας C.

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(29) ‹anchor: call on the previous page› · call in col 404

καί inserui c. O.

I have inserted καί with O.

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(30) ‹anchor: call on the previous page› · call in col 404

χθὲς O.

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(31) ‹anchor: δημιουργήσας ἀνώτατος› · call in col 404

ἀνωτάτω O. Sequens καί in eodem deest.

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

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(32) ‹anchor: φῂς εἶναι, ἢ οὔ› · call in col 404

οὐ S. O, οὐχ C.

οὐ S., O; οὐχ C.

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(33) ‹anchor: καὶ ὁ δίκαιος› · call in col 404

O bis exh. δίκαιος.

O has δίκαιος twice.

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(34) ‹anchor: τῶν ἐμῶν προτάσεων› · call in col 404

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

προ... (sic) O; but the same hand tried to fill the gap in the margin thus: "Perhaps προσιεμένων", which a later hand corrected to "or rather — προτάσεων".

(printed under page 199)

(35) ‹anchor: [ἐκεῖνον ἐν τοιούτοις]› · call in col 404

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

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

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(36) ‹anchor: αὐτὸν ὁρῶ ποιοῦντα› · call in col 404

ποιοῦν τά O.

(36*) ‹anchor: τὸν ἥλιον ἀγαθοῖς› · call in col 404 Leg. ἀγαθοῖς καὶ πονηροῖς, ita legit interpres bene. Ed. Patrol.

Read ἀγαθοῖς καὶ πονηροῖς; so the translator rightly read. Editor of the Patrologia.

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(37) ‹anchor: Ὁ› · call in col 404

εἰ C.

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(38) ‹anchor: ἀγαθοῖς καὶ δικαίοις, ἔτι› · call in col 404

εἶ S c. Cl.

εἶ S. with Cl.

(printed under page 199)

Page

running head: I ROM. PONT. OPERA DUBIA. 404
marginal letters: A μοι τὸν Χριστὸν; B ἐλέγξω. Καὶ ταῦτα; C με λέγε ἀγαθόν.; D ὑετὸν δικαίοις
old-edition numerals: 352 after μακαρίσαντός; 353 after δημιουργήσας; 354 after Πέτρος·
other: (none)
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at the title ὉΜΙΛΙΑ ΙΗʹ. (set by QA Q1 from the page), then I.

PG 2:405

κατὰ σὲ οὐδὲ δίκαιός ἐστιν, καὶ εἰ ἀγαθοῖς ἀγαθὰ παρεῖχεν, κακοῖς τε κακὰ, δίκαιον ἂν αὐτὸν εὐλόγως ἔλεγες. Ποίᾳ οὖν ἔτι πράξει χρώμενος ἂν ἦν, εἰ μὴ ταύτῃ χρῆται ὁδῷ, κακοῖς μὲν παρέχων τὰ πρόσκαιρα, ἐὰν ἄρα μεταβάλλωνται, ἀγαθοῖς δὲ αἰώνια, ἐάν γε ἐμμείνωσιν; Καὶ οὕτως τῷ μὲν πᾶσι παρέχειν, διαφόροις δὲ χαρίζεσθαι τὸ δίκαιον αὐτοῦ ἀγαθόν ἐστιν, καὶ μακρόθυμον ταύτῃ μᾶλλον, εἰ ἁμαρτωλοῖς μὲν μετανοοῦσι χαρίζεται τὰ ἁμαρτήματα, εὖ πράξασι δὲ καὶ ζωὴν αἰώνιον ὑπογράφει. Κρίνων δὲ εἰς τέλος, καὶ τὸ κατ' ἀξίαν ἀπονέμων ἑκάστῳ δίκαιός ἐστιν. Εἰ μὲν οὖν ταῦτα ὀρθῶς οὕτως ἔχει, ὁμολόγησον· εἰ δὲ οὐ δοκεῖ σοι ὀρθῶς ἔχειν, διέλεγξον.

according to you is not even righteous, and if He furnished good things to the good, and evil things to the evil, you would reasonably call Him righteous. What action, therefore, would He still be employing, if He does not use this way, furnishing temporal things to the evil, if haply they may change, and eternal things to the good, if indeed they abide therein? And thus by furnishing to all, yet bestowing favour upon different persons, His righteousness is good, and long-suffering all the more in this, if to sinners when they repent He forgives their sins, and to those who have done well He also assigns eternal life. And judging at the end, and rendering to each according to his desert, He is righteous. If therefore these things hold rightly thus, confess it; but if they do not seem to you to hold rightly, refute them.

III. Καὶ ὁ Σίμων ἔφη· Ἅπαξ ἔφην· πᾶς νομοθέτης, εἰς τὸ δίκαιον ἀφορῶν, δίκαιός ἐστιν. Καὶ ὁ Πέτρος· Εἰ ἀγαθοῦ ἐστὶ μὴ θεῖναι νόμον, δικαίου δὲ τὸ θέσθαι, καὶ οὕτως ὁ Δημιουργὸς ἀγαθός ἐστι καὶ δίκαιος· ἀγαθὸς μὲν, ὅτι ἀπὸ τῶν χρόνων Ἀδὰμ μέχρι Μωϋσέως ἐγγράφως οὐ φαίνεται τεθεικὼς τὸν νόμον· ἀπὸ δὲ Μωϋσέως εἰς τοὺς δεῦρο χρόνους, ὡς γέγραπται, καὶ δίκαιός ἐστιν. Καὶ ὁ Σίμων· Ἀπὸ τῶν τοῦ διδασκάλου σου φωνῶν δεῖξον, ὅτι τοῦ αὐτοῦ ἐστὶν, ἀγαθὸν εἶναι καὶ δίκαιον. Ἐμοὶ γὰρ ἀδύνατον φαίνεται, τὸν νομοθέτην ἀγαθὸν ὄντα τὸν αὐτὸν καὶ δίκαιον εἶναι. Καὶ ὁ Πέτρος· Ὅτι τὸ ἀγαθὸν αὐτὸ καὶ δίκαιόν ἐστιν, ἐπάκουσον. Αὐτὸς ὁ Διδάσκαλος ἡμῶν τῷ εἰπόντι Φαρισαίῳ· Τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; πρῶτον ἔφη· Μή με λέγε ἀγαθόν· ὁ γὰρ ἀγαθὸς εἷς ἐστὶν, ὁ Πατὴρ ὁ ἐν τοῖς οὐρανοῖς· εὐθὺς ἐπάξας λέγει· Εἰ δὲ θελήσεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρησον τὰς ἐντολάς. Τοῦ δὲ εἰπόντος· Ποίας; ἐπὶ τὰς τοῦ νόμου παρέπεμψεν. Οὐκ ἂν δὲ ἕτερόν τινα ἀγαθὸν σημαίνων ἐπὶ τὰς τοῦ δικαίου ἀνέπεμπεν ἐντολάς. Ὅτι δὲ τὸ δίκαιον ἄλλο ἐστὶν, καὶ τὸ ἀγαθὸν ἕτερον, καὶ αὐτὸς ὁμολογῶ, ἀλλ' ὅτι τοῦ αὐτοῦ ἐστὶ τὸ ἀγαθὸν εἶναι καὶ δίκαιον, ἀγνοεῖς. Ἀγαθὸς γάρ ἐστι μετανοοῦσι μὲν νῦν μακροθυμῶν καὶ ὑποδεχόμενος αὐτοὺς, δίκαιος δέ ἐστιν, ὅταν κρίνων τὰ κατ' ἀξίαν ἑκάστῳ ἀπονέμῃ.

III. And Simon said: Once for all I said: Every lawgiver, looking to what is righteous, is righteous. And Peter said: If it belongs to the good not to lay down a law, and to the righteous to lay one down, even thus the Creator is good and righteous: good, on the one hand, because from the times of Adam until Moses He does not appear in writing to have laid down the law; and from Moses until the present times, as it is written, He is also righteous. And Simon said: From the utterances of your Teacher show that it belongs to the same One to be good and righteous. For to me it appears impossible that the lawgiver, being good, should be the same One and also righteous. And Peter said: That the good itself is also righteous, hear. Our Teacher Himself, to the Pharisee who said: What shall I do to inherit eternal life? first said: Call Me not good; for there is One good, the Father Who is in the heavens; and straightway adding He says: But if you will enter into life, keep the commandments. And when he said: Which? He referred him to those of the law. Now He would not, while signifying some other good One, have referred him back to the commandments of the righteous One. And that the righteous is one thing, and the good another, I myself also confess; but that it belongs to the same One to be good and righteous, you do not know. For He is good in now being long-suffering towards those who repent and receiving them, and He is righteous when in judging He renders to each according to his desert.

IV. Καὶ ὁ Σίμων ἔφη· Πῶς οὖν ἐγνωσμένου τοῦ Δημιουργοῦ, τοῦ καὶ τὸν Ἀδὰμ πλάσαντος, καὶ τοῖς κατὰ νόμον δικαίοις ἐγνωσμένου, προσέτι δὲ δικαίοις καὶ ἀδίκοις καὶ ὅλῳ τῷ κόσμῳ, ὁ Διδάσκαλός σου μετὰ πάντας ἐκείνους ἐληλυθὼς λέγει· 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; Ταῦτα δὲ οὐκ ἂν ἔλεγεν, εἰ μὴ Πατέρα τινὰ ἐν ἀποῤῥήτοις ὄντα ἀνήγγειλεν, ὃν καὶ ὕψιστον ὁ νόμος λέγει, ἀφ' οὗ οὔτε ἀγαθὴ οὔτε

IV. And Simon said: How then, when the Creator was known, Who also fashioned Adam, and was known to the righteous according to the law, and besides to the righteous and unrighteous and to the whole world, does your Teacher, having come after all those, say: No one knew the Father save the Son, even as no one knows the Son save the Father, and those to whom the Son may wish to reveal Him? Now these things He would not have said, unless He proclaimed some Father existing in secret, Whom the law also calls Most High, from Whom neither a good nor

Editors' notes and page, col. 405

Footnotes

(39) ‹anchor: call above the visible text› · call in col 405

τὸ O.

(printed under page 200)

(40) ‹anchor: call above the visible text› · call in col 405

ἔχῃ, ὁμολόγησον C. Vbb. εἰ δὲ οὐ δοκεῖ σοι ὀρθῶς ἔχειν. διέλεγξον descripsi ex O.

ἔχῃ, ὁμολόγησον C. The words εἰ δὲ οὐ δοκεῖ σοι ὀρθῶς ἔχειν. διέλεγξον I have copied from O.

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(41) ‹anchor: call above the visible text› · call in col 405

Μωϋσέος O. Sic deinde.

Μωϋσέος O. So also below.

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(42) ‹anchor: call above the visible text› · call in col 405

δεῖξω O.

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(43) ‹anchor: ἀγαθὸν εἶναι καὶ δίκαιον› · call in col 405

Ita Cl, ἀγαθῷ εἶναι καὶ δικαίῳ C, O.

So Cl.; ἀγαθῷ εἶναι καὶ δικαίῳ C, O.

(printed under page 200)

(44) ‹anchor: τὸν αὐτὸν καὶ δίκαιον› · call in col 405

καὶ δίκαιον καί p. καὶ δίκαιον O.

καὶ δίκαιον καί for καὶ δίκαιον O.

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(45) ‹anchor: εὐθύς› · call in col 405

Adde δ' post εὐθύς S.

Add δ' after εὐθύς. S.

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(46) ‹anchor: θελήσεις εἰς› · call in col 405

εἰς add. c. O. Tum τήρει p. τήρησον idem.

εἰς added with O. Then τήρει for τήρησον, the same manuscript.

(printed under page 200)

(47) ‹anchor: ἐπὶ τὰς› · call in col 405

ἐπὶ τάς O et ex conject. C, in cujus textu ἐπιστάς. Tum id. ἔπεμψεν p. παρέπεμψεν.

ἐπὶ τάς O, and by conjecture C, in whose text is ἐπιστάς. Then the same has ἔπεμψεν for παρέπεμψεν.

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(48) ‹anchor: τὰς τοῦ› · call in col 405

τοῦ adjeci c. O.

I have added τοῦ with O.

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(49) ‹anchor: ἀγαθὸν εἶναι καὶ δίκαιον› · call in col 405

Ita Cl, ἀγαθῷ εἶναι καὶ δικαίῳ C, O.

So Cl.; ἀγαθῷ εἶναι καὶ δικαίῳ C, O.

(printed under page 200)

(50) ‹anchor: μετανοοῦσι μὲν› · call in col 405

μέν inserui c. O. Tum ἀποδεχόμενος C.

I have inserted μέν with O. Then ἀποδεχόμενος C.

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(51) ‹anchor: δίκαιος δέ ἐστιν, ὅταν› · call in col 405

ὅτ' ἄν C. Tum ἀπονέμει O.

ὅτ' ἄν C. Then ἀπονέμει O.

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(52) ‹anchor: προσέτι δὲ› · call in col 405

δέ textui reddidi cum excidisset ap. Cl et S.

I have restored δέ to the text, since it had dropped out in Cl. and S.

(53-54) ‹anchor: ἀνήγγειλεν› · call in col 405 ἀνήγγελλεν C.

ἀνήγγελλεν C.

(printed under page 200)

Footnotes

(a) ‹anchor: vitam æternam possidebo› · call in col 406

Luc. XVIII, 18.

Luke 18:18.

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(b) ‹anchor: serva mandata› · call in col 406

Matth. XIX, 17.

Matthew 19:17.

(printed under page 200)

Matth. XI, 27.

Matthew 11:27.

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(d) ‹anchor: audita est vox› · call in col 406

Thren. III, 38.

Lamentations 3:38.

VARIÆ LECTIONES. (printed under page 200)

Footnotes

VARIÆ LECTIONES. (printed under page 201)

(56) ‹anchor: call not on this page; lemma Ὅστις κατὰ ἀριθμόν› · call in col 407

Ὅστις κατὰ ἀριθμόν, κ. τ. λ. Pari modo Clemens Alexandrinus, Strom., i, p. 338, linguarum numerum refert ad numerum Israelitarum qui una cum Jacobo patre suo ingressi sunt in Ægyptum: cum is numerus ab aliis vulgo soleat adaptari ad eorum numerum, qui turrim Babylonicam exstruxerunt. At Procopius Gazæus, in Deuteron., xxxii, 8, utraque conjungit, quemadmodum hic. Vide Nilum lib. iii, epist. 116: lxx (al. 72) viri seniores, super quos cecidit spiritus Dei, lxx (al. 72) nationum linguas in hoc mundo diffusas ostendunt; ex quibus multi credentes, gratiam sancti Spiritus acceperunt. Isidori verba in Allegoriis sacræ Scripturæ. Qui libellus titulum habet in Codice meo ms. De significationibus Veteris et Novi Testamenti. Cot.

"Who according to the number", etc. In the same way Clement of Alexandria, Stromata I, p. 338, relates the number of the languages to the number of the Israelites who went down into Egypt with their father Jacob, whereas others commonly fit that number to the number of those who built the tower of Babel. But Procopius of Gaza, on Deuteronomy 32:8, joins the two, as is done here. See Nilus, book III, letter 116. "The seventy (or seventy-two) elders, upon whom the spirit of God fell, signify the languages of the seventy (or seventy-two) nations spread through this world; of whom many, believing, received the grace of the Holy Spirit." These are the words of Isidore in the Allegories of Holy Scripture, a little book which in my manuscript codex bears the title On the Meanings of the Old and New Testament. Cotelier.

(printed under page 201)

(57) ‹anchor: call not on this page; lemma Γλώσσας› · call in col 407

Γλώσσας conj. C., quod recte improbat Davisius. Gentes enim, ait vir doctissimus, fuisse septuaginta, totidemque linguas, communis erat Hebræorum sententia. De septuaginta nationibus conferas, quæ Cotelerius adnotavit ad Recogn., ii, 42. Gieseler, Entstehung der schriftl. Evang., p. 128; Schneckenburger, Ueber den Ursprung des ersten kanon. Evang. p. 13. Egit præterea de loco nostro Neander, Gnost. syst., p. 378. S. Dressel.

Γλώσσας is Cotelier's conjecture, which Davies rightly rejects. For, that most learned man says, it was the common opinion of the Hebrews that there were seventy nations and as many languages. On the seventy nations compare what Cotelier noted on the Recognitions II, 42; Gieseler, Entstehung der schriftlichen Evangelien, p. 128; Schneckenburger, Ueber den Ursprung des ersten kanonischen Evangeliums, p. 13. Neander has also treated our passage, Gnostische Systeme, p. 378. S. Dressel.

(printed under page 201)

(58) ‹anchor: call not on this page; lemma Οὐκ οἶδας› · call in col 407

Οὐκ οἶδας ὅτι Υἱός ἐστιν, Πατὴρ ὑπάρχων τοῦ Ἰησοῦ τοῦ καθ' ὑμᾶς λεγομένου Χριστοῦ. (continues)

"Do you not know that the Son is, the Father being the Father of Jesus, who among you is called Christ." (continues)

(printed under page 201)

Page

running head: 407 S. CLEMENTIS I ROM. PONT
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:408

κακὴ ἠκούσθη φωνὴ (ὡς ἐν τοῖς Θρήνοις καὶ Ἱερεμίας μαρτυρεῖ), ὅστις κατ' ἀριθμὸν (56) τῶν υἱῶν Ἰσραὴλ, οἳ εἰσῆλθον εἰς Αἴγυπτον, οἵ εἰσιν ἑβδομήκοντα, καὶ πρὸς τὰ ὅρια τῶν ἐθνῶν περιγράψας γλώσσαις (57) ἑβδομήκοντα, τῷ αὐτοῦ Υἱῷ τῷ καὶ Κυρίῳ λεγομένῳ, καὶ οὐρανὸν καὶ γῆν διακοσμήσαντι, τοὺς Ἑβραίους ἔδωκε μερίδα, καὶ αὐτὸν Θεὸν θεῶν εἶναι διώρισεν, θεῶν δὲ λέγω, οἵ τινες τὰς ἄλλας τῶν ἐθνῶν εἰλήφασι μερίδας. Νόμοι οὖν προῆλθον ἀπό τε πάντων τῶν λεχθέντων θεῶν ταῖς αὐτῶν μερίσιν, ἅ τινά ἐστι τὰ λοιπὰ ἄλλα ἔθνη. Ὁμοίως δὲ καὶ ἀπὸ τοῦ Υἱοῦ τοῦ πάντων Κυρίου ὁ παρὰ Ἑβραίοις κείμενος προῆλθε νόμος. Τοῦτο δὲ οὕτως ἔχειν ὡρίσθη, ἵνα, εἴ τις νόμῳ τινὸς προσφύγῃ, ἀπὸ τῆς ἐκείνου γένηται μερίδος, οὗ δὴ καὶ τὸν νόμον πράττειν ἀνεδέξατο. Οὐδεὶς ἔγνω τὸν ἐν ἀποῤῥήτοις ὕψιστον Πατέρα ὄντα, ὡς οὐδὲ τὸν τούτου Υἱὸν, ὅτι Υἱός ἐστιν. Αὐτίκα γοῦν σὺ τὰ τοῦ ἀποῤῥήτου Ὑψίστου ἴδια διδοὺς τῷ Υἱῷ οὐκ οἶδας ὅτι Υἱός ἐστιν (58), Πατὴρ ὑπάρχων τοῦ Ἰησοῦ τοῦ καθ' ὑμᾶς λεγομένου Χριστοῦ.

an evil voice was heard (as in the Lamentations Jeremiah also testifies), Who according to the number of the sons of Israel who entered into Egypt, who are seventy, and having circumscribed them according to the boundaries of the nations by seventy tongues, to His own Son, Who is also called Lord, and Who arranged heaven and earth, gave the Hebrews as a portion, and defined Him to be God of gods — of gods, I mean, who have received the other portions of the nations. Laws therefore went forth from all the aforesaid gods for their own portions, which are the rest of the other nations. And in like manner from the Son, the Lord of all, the law established among the Hebrews also went forth. And it was defined that this should hold thus, in order that, if anyone should flee for refuge to the law of someone, he may belong to the portion of that one whose law he also undertook to practise. No one knew the Most High Father Who exists in secret, even as no one knew His Son either, that He is the Son. Immediately, then, you, in giving the attributes of the secret Most High to the Son, do not know that He is the Son, being the Father of Jesus Who among you is called Christ.

V. Ταῦτα τοῦ Σίμωνος εἰπόντος ὁ Πέτρος ἔφη πρὸς αὐτόν· Δύνασαι αὐτὸν ἐκεῖνον διαμαρτύρασθαι, ὅτι οὕτως πιστεύεις, οὐχ ὃν νῦν ἐν ἀποῤῥήτοις λέγεις, ἀλλ' ὃν σὺ πιστεύων οὐχ ὁμολογεῖς; Ἄλλα γὰρ ἀντ' ἄλλων ὁρίζων φλυαρεῖς. Διὸ ἐὰν διαμαρτύρῃ ὅτι, ἃ λαλεῖς, ταῦτα πιστεύεις, ἀποκρίνομαί σοι. Εἰ δὲ ἕστηκας συζητῶν ἐμοὶ ἃ μὴ πιστεύεις, κατὰ κενοῦ με παίειν ἀναγκάζεις. Καὶ ὁ Σίμων ἔφη· Παρά τινος τῶν σῶν μαθητῶν ἀκήκοα [ταῦτα οὕτως ὁρισθῆναι]. Καὶ ὁ Πέτρος ἔφη· Μὴ ψευδομαρτύρει. Καὶ ὁ Σίμων ἔφη· Μή με λοιδόρει, προπετέστατε. Καὶ ὁ Πέτρος· Μέχρις ἂν εἴπῃ τὸν εἰπόντα, ψεύστης εἶ. Καὶ ὁ Σίμων· Νόμιζε ἐμὲ ταῦτα πλάσαι ἢ καὶ παρὰ ἄλλου με ἀκηκοέναι· πρὸς ταῦτά μοι ἀπόκριναι. Ἐὰν γὰρ ἀνατραπῆναι μὴ δυνηθῇ, ἔμαθον τοῦτο εἶναι τὴν ἀλήθειαν. Καὶ ὁ Πέτρος· Εἰ ἀνθρώπινόν ἐστι πλάσμα, οὐκ ἀποκρίνομαι εἰς αὐτό· εἰ δὲ ὑπονοίᾳ αὐτοῦ κεκράτησαι ὡς ἀληθοῦς, τοῦτο αὐτό μοι ὁμολόγησον, καὶ ἔχω τι καὶ αὐτὸς περὶ τούτου λέγειν. Καὶ ὁ Σίμων· Ἅπαξ μοι δοκεῖ τοῦτο οὕτως ἔχειν. Σὺ πρὸς ταῦτα εἰ ἔχεις τι λέγειν, ἀπόκριναι.

V. When Simon had said these things, Peter said to him: Can you call to witness that very One that you believe thus — not Him Whom you now speak of as in secret, but Him Whom, though believing in Him, you do not confess? For defining some things instead of others, you talk nonsense. Wherefore if you call Him to witness that the things which you speak you believe, I will answer you. But if you stand disputing with me about things which you do not believe, you compel me to beat the air. And Simon said: From one of your disciples I have heard [that these things were thus defined]. And Peter said: Do not bear false witness. And Simon said: Do not revile me, most rash man! And Peter said: Until you name him who said it, you are a liar. And Simon said: Suppose that I fabricated these things, or even that I heard them from another; answer me as to these things. For if they cannot be overturned, I have learned that this is the truth. And Peter said: If it is a human fabrication, I do not answer to it; but if you are held by the supposition of it as being true, confess this very thing to me, and I myself also have something to say concerning this. And Simon said: Once for all this seems to me to hold thus. Do you, if you have anything to say to these things, answer.

Editors' notes and page, col. 408

Footnotes

(55) ‹anchor: call above the visible text› · call in col 408

Reposui καί a Cl et S prætermissum.

I have restored καί, omitted by Cl. and S.

(printed under page 201)

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δή S.

(printed under page 201)

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

So O, and by conjecture C, in whose text is ἐκείνων.

(printed under page 201)

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ἀποῤῥήτου om. O.

O omits ἀποῤῥήτου.

(printed under page 201)

(59) ‹anchor: [ταῦτα οὕτως ὁρισθῆναι]› · call in col 408

Vbb. [ταῦτα οὕτως ὁρισθῆναι] lacunæ inscripsi, quæ in ms. Ottob. h. l. occurrit.

The words [ταῦτα οὕτως ὁρισθῆναι] I have written into the gap that occurs at this place in the Ottobonian manuscript.

(printed under page 201)

(60) ‹anchor: παρὰ ἄλλου με› · call in col 408

με adjunxi c. O. Deinde ἀνατραπῆσαι Cl et S.

I have added με with O. Then ἀνατραπῆσαι Cl. and S.

(printed under page 201)

(61) ‹anchor: Ἅπαξ μοι δοκεῖ› · call in col 408

Post δοκεῖ in O est εἶναι subnotatum. Cum eodem textui reddidi οὕτως, quod ap. S exciderat. Deinde εἰ ἔχεις O, ἔχῃς C, εἰ ἔχῃς conj. S.

After δοκεῖ, O has εἶναι written below. With the same manuscript I have restored to the text οὕτως, which had dropped out in S. Then εἰ ἔχεις O; ἔχῃς C; εἰ ἔχῃς conjectured by S.

VARIORUM NOTÆ. (printed under page 201)

Page

running head: TIS I ROM. PONT. OPERA DUBIA. 408
marginal letters: A κακὴ 356 ἠκούσθη; B ἀνεδέξατο. Οὐδεὶς ἔγνω; C Καὶ ὁ Πέτρος ἔφη·; D (in apparatus)
old-edition numerals: 356 after κακὴ; 357 before λέγεις,
other: (none)

PG 2:409

VI. Καὶ ὁ Πέτρος ἔφη· Εἰ τοῦτο οὕτως ἔχει, τὰ μέγιστα ἀσεβεῖς. Εἰ γὰρ Υἱοῦ ἐστὶ, τοῦ οὐρανὸν καὶ γῆν διακοσμήσαντος, τὸ ᾧ βούλεται ἀποκαλύπτειν τὸν ἐν ἀποῤῥήτοις αὐτοῦ Πατέρα, σὺ μέγιστα, ὡς ἔφην, ἀσεβεῖς ἀποκαλύπτων οἷς ἐκεῖνος οὐκ ἀπεκάλυψεν. Καὶ ὁ Σίμων· Ἀλλὰ αὐτός με βούλεται ἀποκαλύπτειν. Καὶ ὁ Πέτρος· Οὐ νοεῖς ἃ λέγω, Σίμων. Πλὴν ἀκούσας σύνες. Τῷ εἰπεῖν· Οἷς ἂν βούληται ὁ Υἱὸς ἀποκαλύψει, οὐ διδασκαλίᾳ τινὰ τοιοῦτον μαθεῖν λέγει, ἀλλὰ ἀποκαλύψει μόνον. Ἀποκάλυψίς ἐστι τὸ ἐν πάσαις καρδίαις ἀνθρώπων ἀποῤῥήτως κείμενον κεκαλυμμένον, ἄνευ φωνῆς τῇ αὐτοῦ βουλῇ ἀποκαλυπτόμενον. Καὶ οὕτως γίνεται γνῶναι, οὐ διδαχθέντα, ἀλλὰ συνέντα. Τῷ μέντοι συνιέντι οὐκ ἔξεστιν, ἄλλῳ τοῦτο ἀποδεῖξαι, ἐπεὶ μηδ' αὐτὸς ἐδιδάχθη, οὔτε ἀποκαλύψαι δύναται, ἐπεὶ μὴ αὐτός ἐστιν ὁ Υἱὸς, ἐκτὸς εἰ μὴ ἑαυτὸν λέγει εἶναι τὸν Υἱόν. Σὺ δὲ οὐκ εἶ ὁ ἑστὼς Υἱός. Εἰ γὰρ Υἱὸς ἦς, πάντως ἂν ᾔδης τῆς τοιαύτης ἀποκαλύψεως τοὺς ἀξίους. Σὺ δὲ οὐκ οἶδας. Εἰ γὰρ ἠπίστασο, τὰ τῶν ἐπισταμένων ἂν ἐποίεις.

VI. And Peter said: If this holds thus, you commit the greatest impiety. For if it belongs to the Son, Who arranged heaven and earth, to reveal to whom He wishes His Father Who is in secret, you commit the greatest impiety, as I said, in revealing Him to those to whom He did not reveal Him. And Simon said: Nay, He Himself wishes me to reveal Him. And Peter said: You do not understand what I say, Simon. Nevertheless, having heard, understand. By saying: To whomsoever the Son may wish He will reveal Him, He says that such a one learns not by teaching, but by revelation alone. Revelation is that which lies secretly covered in all hearts of men, being revealed without a voice by His counsel. And thus it comes to pass that one knows, not having been taught, but having understood. Yet to him who understands it is not lawful to demonstrate this to another, since neither was he himself taught, nor can he reveal it, since he himself is not the Son, unless he says that he himself is the Son. But you are not the Standing Son. For if you were the Son, you would altogether have known those who are worthy of such a revelation. But you do not know them. For if you knew, you would do the works of those who know.

VII. Καὶ ὁ Σίμων ἔφη· Ὁμολογῶ, οὐ συνῆκα πῶς λέγεις, τὰ τῶν ἐπισταμένων ἂν ἐποίεις. Καὶ ὁ Πέτρος· Εἰ οὐ συνῆκας, οὐδὲ τὸν ἑκάστου νοῦν εἰδέναι δύνῃ, καὶ εἰ ἀγνοεῖς, οὐδὲ τοὺς ἀξίους τῆς ἀποκαλύψεως ἐπίστασαι, οὐκ εἶ Υἱός· ὁ δὲ Υἱὸς οἶδεν· διὸ, οἷς βούλεται, ὡς ἀξίοις οὖσιν, ἀποκαλύπτει. Καὶ ὁ Σίμων ἔφη· Μὴ ἀπατῶ, οἶδα τοὺς ἀξίους, καὶ Υἱὸς οὐκ εἰμί. Τοῦτο μέντοι, τί ποτ' ἔστιν, οἷς βούλεται ἀποκαλύπτει, οὐ συνῆκα ὡς λέγεις· τὸ δὲ μὴ συνιέναι οὐχ ὡς μὴ εἰδὼς εἶπον, ἀλλ' ὡς εἰδὼς ὅτι οἱ παρεστῶτες οὐ συνῆκαν, ἵνα αὐτὸ σαφέστερον εἴπῃς, ὅπως νοήσωσιν ὧν ἕνεκεν καὶ τὴν ζήτησιν ποιούμεθα. Καὶ ὁ Πέτρος· Ἐγὼ σαφέστερον αὐτὸ εἰπεῖν οὐ δύναμαι, σὺ αὐτὸς ὡς νοήσας φράσον Καὶ ὁ Σίμων· Ἐγὼ τὰ σὰ οὐκ ἀνάγκην ἔχω λέγειν. Καὶ ὁ Πέτρος· Φαίνῃ μοι, Σίμων, μὴ συνιεὶς αὐτὸ, καὶ ὁμολογεῖν μὴ θέλων, ἵνα μὴ ἐν ἀγνοίᾳ φωραθεὶς ἐλεγχθῇς μὴ ὢν σὺ ὁ ἑστὼς Υἱός. Τοῦτο γὰρ αἰνίσσῃ, κἂν σαφῶς αὐτὸ εἰπεῖν μὴ θέλῃς· ὥστε ἐγὼ μὲν τὰς σὰς βουλὰς ἐξ ὧν αἰνίσσῃ ἐπίσταμαι, προφήτου ἀληθοῦς μαθητὴς ὢν, οὐ προφήτης. Σὺ δὲ καὶ τὰ σαφῶς λεγόμενα μὴ συνιὼν Υἱὸν ἑαυτὸν εἰπεῖν θέλεις, ἀνθιστῶν ἡμῖν. Καὶ ὁ Σίμων· Ἀρῶ σου πᾶσαν πρόφασιν· ὁμολογῶ, αὐτὸ οὐ συνῆκα, τί ποτ' ἔστιν, καὶ οἷς ἂν βούληται ὁ Υἱὸς ἀποκαλύπτει. Λέγε τοίνυν αὐτὸ σαφέστερον.

VII. And Simon said: I confess, I did not understand how you say: You would do the works of those who know. And Peter said: If you did not understand, neither are you able to know the mind of each, and if you are ignorant, neither do you know those who are worthy of the revelation; you are not the Son. Whereas the Son knows; wherefore to whom He wishes, as being worthy, He reveals Him. And Simon said: Do not be deceived; I know those who are worthy, and I am not the Son. Yet this — what on earth is meant by: To whom He wishes He reveals Him — I did not understand as you say; and that I did not understand I said not as not knowing, but as knowing that the bystanders did not understand, in order that you might state it more clearly, so that they may understand the things for the sake of which we are even making the inquiry. And Peter said: I cannot state it more clearly; do you yourself, as having understood it, declare it. And Simon said: I have no necessity to state your doctrines. And Peter said: You appear to me, Simon, not to understand it, and not to wish to confess it, lest being detected in ignorance you be convicted of not being yourself the Standing Son. For this you hint at, even though you do not wish to state it clearly; so that I indeed know your designs from the things you hint at, being a disciple of a true prophet, not a prophet. Whereas you, not understanding even the things clearly spoken, wish to call yourself the Son, standing opposed to us. And Simon said: I will take away every pretext from you; I confess, I did not understand this itself, what on earth is meant by: And to whomsoever the Son may wish He reveals Him. State it therefore more clearly.

VIII. Καὶ ὁ Πέτρος· Ἐπειδὴ κἂν σχήματι αὐτὸ ὡμολόγησας μὴ συνιέναι, πρὸς ὃ πυνθάνομαί σου,

VIII. And Peter said: Since even if in pretence you confessed that you do not understand it, answer to what I inquire of you:

Editors' notes and page, col. 409

Footnotes

VARIÆ LECTIONES. (printed under page 202)

(62) ‹anchor: call above the visible text› · call in col 409

ἔχῃ C.

(printed under page 202)

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Explanavit hunc locum contra Schliemannum Baurius, Annal. theol., Tubing., 1844, p. 552, S.

Baur explained this passage against Schliemann, Theologische Jahrbücher, Tübingen, 1844, p. 552. S.

(printed under page 202)

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τῷ S, τό C O.

τῷ S.; τό C, O.

(printed under page 202)

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Ita O. c. S, βούλεται C.

So O, with S.; βούλεται C.

(printed under page 202)

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τῆς—βουλῆς C, ταῖς—βουλαῖς S, auctore Dav.

τῆς—βουλῆς C; ταῖς—βουλαῖς S., on Davies's authority.

(printed under page 202)

(67) ‹anchor: call above the visible text› · call in col 409

συνέντι C.

(printed under page 202)

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ᾔδεις O. Ad verb. οἶδας notat S: Nihil mutandum. Cfr. Lob., Phryn., p. 236.

ᾔδεις O. On the word οἶδας S. notes: "Nothing is to be changed. Compare Lobeck, Phrynichus, p. 236."

(printed under page 202)

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ἐποίεις S, O, ἐποίῃς C, ποιήσῃς conj. D.

ἐποίεις S., O; ἐποίῃς C; ποιήσῃς conjectured by D.

(printed under page 202)

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Ita O c. S, ἐποίῃς C, ποιήσῃς conj. D.

So O, with S.; ἐποίῃς C; ποιήσῃς conjectured by D.

(printed under page 202)

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S refert ad Lob., Phryn., p. 359. Tum ἀγνοεῖς S, O, ἀγνοῇς C.

S. refers to Lobeck, Phrynichus, p. 359. Then ἀγνοεῖς S., O; ἀγνοῇς C.

(printed under page 202)

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Ita O c. D, φωραθῇς C. Pro ἑστώς legitur in O ἐτ cum parvula lacuna, ead. man. in marg. ἴσως ἕτερος.

So O, with D.; φωραθῇς C. For ἑστώς, O reads ἐτ with a small gap, and in the margin in the same hand "perhaps ἕτερος".

(printed under page 202)

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ἀνθεστώς C. Tum ἄρω O.

ἀνθεστώς C. Then ἄρω O.

(printed under page 202)

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βούληται S, O, βούλεται C.

βούληται S., O; βούλεται C.

VARIORUM NOTÆ. (printed under page 202)

Footnotes

(58) ‹anchor: call not on this page› · call in col 410

(continued) Vult Simon Magus Deum creatorem esse filium ignoti dei sui, patrem vero Jesu Christi nostri. Hoc monui, quia aliter acceptum a viro docto Francisco Turriano in Explanationibus ad Constitutiones apostolicas. Cot.

(printed under page 202)

Footnotes

VARIÆ LECTIONES. (printed under page 203)

Page

running head: 411 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:412

ἀπόκριναί μοι, καὶ μαθήσῃ. Λέγε μοι· φῂς τὸν Υἱὸν δίκαιον εἶναι, ὅστις ποτ' ἔστιν, ἢ οὔ; Καὶ ὁ Σίμων ἔφη· Δικαιότατον. Καὶ ὁ Πέτρος· Δίκαιος δὲ ὢν διὰ τί μὴ πᾶσιν ἀποκαλύπτει, ἀλλ' οἷς βούλεται; Καὶ ὁ Σίμων· Ὅτι δίκαιος ὢν τοῖς ἀξίοις ἀποκαλύπτειν βούλεται. Καὶ ὁ Πέτρος· Οὐκοῦν ἀνάγκη αὐτὸν εἰδέναι τὸν ἑκάστου νοῦν, ἵνα ἀξίοις ἀποκαλύπτῃ; Καὶ ὁ Σίμων· Ἀνάγκη πᾶσα οὕτως ἔχειν. Καὶ ὁ Πέτρος· Οὐκοῦν αὐτὸς μόνος εὐλόγως ἀποκαλύπτειν ὡρίσθη, μόνος τὸν ἑκάστου νοῦν εἰδὼς, καὶ οὐ σὺ ὁ μηδὲ τὰ ὑφ' ἡμῶν λεγόμενα δυνάμενος συνιέναι.

answer me, and you will learn. Tell me: do you say that the Son is righteous, whoever He may be, or not? And Simon said: Most righteous. And Peter said: Being righteous, then, why does He not reveal to all, but to those whom He wishes? And Simon said: Because being righteous He wishes to reveal to the worthy. And Peter said: Therefore is it necessary that He know the mind of each, so that He may reveal to the worthy? And Simon said: There is every necessity that it hold thus. And Peter said: Therefore He alone was reasonably appointed to reveal, Who alone knows the mind of each, and not you, who are not able to understand even the things spoken by us.

IX. Τοῦτο τοῦ Πέτρου εἰπόντος, ἀπὸ μὲν τῶν ὄχλων ἔπαινος ἐγένετο. Ὁ δὲ Σίμων κατάφωρος γεγονὼς, αἰδεσθεὶς ἠρυθρίασε, καὶ τὸ μέτωπον τρίψας ἔφη· Ἀλλ' ἐμὲ μάγον λέγουσιν ὑπὸ Πέτρου νικώμενον, ἀλλὰ καὶ συλλογιζόμενον. Οὐχ εἴ τις δὲ συλλογισθείη, συναρπασθεὶς τὴν ἐν αὐτῷ ἀλήθειαν νενικημένην ἔχει. Οὐ γὰρ ἡ ἀσθένεια τοῦ ἐκδικοῦντος ἀλήθειά ἐστι τοῦ νικωμένου. Πλὴν φημί σοι, ὅτι ἐγὼ τοὺς παρεστῶτας πάντας ἀξίους ἔκρινα γνῶναι τὸν ἐν ἀποῤῥήτοις Πατέρα. Διὸ δημοσίᾳ μου αὐτοῖς ἀποκαλύπτοντος, σὺ αὐτὸς διὰ φθόνον ἐμοὶ τῷ εὐεργετεῖν αὐτοὺς θέλοντι χαλεπαίνεις.

IX. When Peter had said this, applause arose from the crowds. And Simon, having been detected, was ashamed and blushed, and rubbing his forehead said: Yet they call me a magician when worsted by Peter, and also when out-argued by syllogisms. Yet not if someone should be out-argued by syllogisms, having been carried away, does he have the truth that is in him worsted. For the weakness of the defender is not the truth of him who is worsted. Nevertheless I say to you that I judged all the bystanders worthy to know the Father Who is in secret. Wherefore when I publicly reveal Him to them, you yourself out of envy are angry with me who wish to benefit them.

X. Καὶ ὁ Πέτρος ἔφη· Ἐπειδὴ ἀρεσκόντως τοῖς παροῦσιν ὄχλοις οὕτως ἔφης, ἐγὼ ἐρῶ οὐκ ἀρεσκόντως, ἀλλ' ἀληθῶς. Λέγε μοι, πῶς ἀξίους ἐπίστασαι τοὺς παρεστῶτας πάντας, ὅπου σοι ἐκφαίνοντι οὐδ' εἷς συνέθετο; τὸ γὰρ ἐμοὶ ποιήσασθαι κατὰ σοῦ τὸν ἔπαινον οὐκ ἔστι συγκαταθεμένων σοὶ, ἀλλ' ἐμοὶ, ᾧ καὶ τὸν ἔπαινον ὡς ὀρθῶς εἰρηκότι ἀπένειμαν. Ἀλλ' ἐπειδὴ ὁ Θεὸς δίκαιος ὢν βραβεύει τὸν ἑκάστου νοῦν, ὃ φῂς ἀληθὲς εἶναι, οὐκ ἂν ἐβουλήθη διὰ τῆς ἀριστερᾶς τοῖς δεξιοῖς τοῦτο δοθῆναι, ᾧ λόγῳ ὁ παρὰ κλέπτου τι λαβὼν καὶ αὐτὸς ὑπεύθυνός ἐστιν. Ὥστε τούτου ἕνεκεν τὸ ὑπὸ σοῦ φερόμενον οὐκ ἠθέλησεν αὐτοὺς λαβεῖν, ἀλλὰ διὰ τοῦ εἰς τὸ ἀποκαλύπτειν ὡρισμένου Υἱοῦ. Τίνι γὰρ εὔλογόν ἐστιν ἀποκαλύπτειν τὸν Πατέρα, ἢ Υἱῷ μόνῳ, διὰ τὸ εἰδέναι τῆς τοιαύτης ἀποκαλύψεως τὸν ἄξιον; Οὕτως οὐκ ἔστι τοῦτο διδάξαι ἢ διδαχθῆναι, ἀλλ' ἀφράστῳ χειρὶ ἀποκαλυφθῆναι τῷ τοῦτο εἰδέναι ἀξίῳ.

X. And Peter said: Since to please the present crowds you spoke thus, I will speak not to please, but truly. Tell me, how do you know all the bystanders to be worthy, when as you were setting it forth not even one agreed with you? For their making applause for me against you is not the part of men agreeing with you, but with me, to whom they also awarded the applause as having spoken rightly. But since God, being righteous, judges the mind of each — which you say is true — He would not have wished this to be given through the left hand to those on the right, by the principle whereon he who receives anything from a thief is himself also liable. So that on this account He did not wish them to receive what was brought by you, but through the Son appointed for revealing. For to whom is it reasonable to reveal the Father save to the Son alone, because He knows him who is worthy of such a revelation? Thus it is not possible to teach or to be taught this, but by an ineffable hand for it to be revealed to him who is worthy to know this.

XI. Καὶ ὁ Σίμων ἔφη· Πολὺ συμβάλλεται πρὸς νίκην τῷ πολεμοῦντι τὸ ἰδίοις χρήσασθαι ὅπλοις. Ὃ γὰρ φιλεῖ τις, καὶ γνησίως ἐκδικεῖν δύναται, γνησίως δὲ ἐκδικούμενον οὐ τὴν τυχοῦσαν ἰσχὺν ἔχει. Διὸ τοῦ λοιποῦ ὅπερ ὄντως φρονῶ ἐκθήσομαι. Φημί τινα δύναμιν ἐν ἀποῤῥήτοις εἶναι ἄγνωστον πᾶσι, καὶ αὐτῷ τῷ δημιουργῷ, ὡς καὶ αὐτὸς ὁ Ἰησοῦς εἴρηκεν, οὐκ ἐπιστάμενος ὃ ἐφθέγξατο. Ἐκ πολυλαλιᾶς γὰρ ἐνίοτε εὐστοχεῖ τις πρὸς τὸ ἀληθὲς, οὐκ εἰδὼς ὃ λέγει. Λέγω δὲ καὶ περὶ τούτου, οὗ εἴρηκεν· Οὐδεὶς ἔγνω τὸν Πατέρα. Καὶ ὁ Πέτρος· Σὺ τὰ ἐκείνου εἰδέναι μηκέτι

XI. And Simon said: It contributes much towards victory for him who makes war to use his own weapons. For what a man loves, he is also able genuinely to defend, and what is genuinely defended has no ordinary strength. Wherefore for the rest I will set forth what I truly think. I say that there is a certain power in secret unknown to all, even to the Creator Himself, as Jesus Himself also has said, not knowing what He uttered. For out of much speaking someone sometimes hits the mark of the truth, not knowing what he says. And I speak also concerning this which He has said: No one knew the Father. And Peter said: Do you no longer profess to know His doctrines.

Editors' notes and page, col. 412

Footnotes

(75) ‹anchor: call above the visible text› · call in col 412

οὐχ οὖν C.

(printed under page 203)

(76) ‹anchor: call above the visible text› · call in col 412

Post πᾶσα in O repetuntur vbb. αὐτὸν εἰδέναι τὸν ἑκάστου νοῦν ἵνα, sed expuncta.

After πᾶσα, O repeats the words αὐτὸν εἰδέναι τὸν ἑκάστου νοῦν ἵνα, but marked for deletion.

(printed under page 203)

(77) ‹anchor: call above the visible text› · call in col 412

εὐλόγως deest in O.

εὐλόγως is missing in O.

(printed under page 203)

(78) ‹anchor: call above the visible text› · call in col 412

νικώμενος O. Deinde οὐχ εἶ τις O c. D, οὐχὶ τίς C.

νικώμενος O. Then οὐχ εἶ τις O, with D.; οὐχὶ τίς C.

(printed under page 203)

(79) ‹anchor: call above the visible text› · call in col 412

Fort. νικηφόρου S.

Perhaps νικηφόρου. S.

(printed under page 203)

(80) ‹anchor: σὺ αὐτὸς› · call in col 412

αὐτός conj. C, αὐτοῖς id. in textu ut O. Deinde χαλεπαίνεις O et ex conject. C, cuj. textus χαλεπαίνειν.

αὐτός is C's conjecture; in his text the same has αὐτοῖς, as O. Then χαλεπαίνεις O, and by conjecture C, whose text has χαλεπαίνειν.

(printed under page 203)

(81) ‹anchor: οὐκ ἀρεσκόντως, ἀλλ'› · call in col 412

ἀλλά O.

(printed under page 203)

(82) ‹anchor: σοί, ἀλλ' ἐμοί› · call in col 412

ἀλλά O.

(printed under page 203)

(83) ‹anchor: εἰς τὸ ἀποκαλύπτειν› · call in col 412

Pro litteris ποκα vocis ἀποκαλύπτειν in O spatium apparet vacuum. Ita paulo post.

In place of the letters ποκα of the word ἀποκαλύπτειν, O shows an empty space. So also a little later.

(printed under page 203)

(84) ‹anchor: Ἐκ πολυλαλιᾶς› · call in col 412

πολυλογίας O.

(printed under page 203)

Page

running head: S I ROM. PONT. OPERA DUBIA. 412
marginal letters: A ἀπόκριναί μοι,; B ἔφη· Ἀλλ' ἐμὲ; C ἔπαινον οὐκ ἔστι; D φιλεῖ τις, καὶ
old-edition numerals: 360 after ἔχειν.; 361 after εἶναι,
other: (none)

PG 2:413

ἐπαγγέλλου. Καὶ ὁ Σίμων· Τὰ ἐκείνου οὐκ ἐπαγγέλλομαι πιστεύειν, εἰς δὲ τὰ ἐπιτευχθέντα αὐτῷ διαλέγομαί σοι. Καὶ ὁ Πέτρος· Ἵνα μή σοι δῶ πρόφασιν εἰς φυγὴν, ζητήσω σοι ὡς θέλεις. Πλὴν μαρτύρομαι πάντας ὅτι οὐδὲ ὃν νῦν ἔφης λόγον οὐ πιστεύεις. Οἶδα γὰρ ἃ φρονεῖς. Καὶ ἵνα μή με δόξῃς ψεύδεσθαι, ἀνοίξομαί σοι τὰ σὰ, ἵνα εἰδῇς ὅτι πρὸς εἰδότα διαλέγῃ.

And Simon said: I do not profess to believe His doctrines, but upon the things successfully hit upon by Him I converse with you. And Peter said: Lest I give you a pretext for flight, I will inquire with you as you wish. Nevertheless I call all to witness that not even the statement which you now uttered do you believe. For I know what you think. And lest you suppose me to lie, I will lay open to you your own doctrines, so that you may know that you are conversing with one who knows them.

XII. Ἡμεῖς, ὦ Σίμων, ἐκ τῆς μεγάλης δυνάμεως, ἔτι τε καὶ τῆς κυρίας λεγομένης, οὐ λέγομεν δύο ἀπεστάλθαι ἀγγέλους, τὸν μὲν ἐπὶ τῷ κτίσαι κόσμον, τὸν δὲ ἐπὶ τῷ θέσθαι τὸν νόμον· οὐδ' ὅτι αὐτῶν ἕκαστος ἐλθὼν, ἐφ' οἷς ἐποίησεν, ὡς αὐτὸς ὢν αὐθέντης, αὐτὸν ἤγγειλεν· οὐδ' ὁ ἑστὼς στησόμενος ἀντικείμενος. Μάθε, πῶς ἀπιστεῖς, καὶ τὴν ὑπόθεσιν ταύτην. Ἣν φῂς δύναμιν ἐν ἀποῤῥήτοις εἶναι, ἀγνοίας γέμει. Τὴν γὰρ ἀγνωμοσύνην τῶν ὑπ' αὐτῆς ἀποσταλέντων ἀγγέλων οὐ προεγίνωσκεν. Καὶ ὁ Σίμων, τοῦ Πέτρου ταῦτα λέγοντος, μεγάλως ὀργισθεὶς ἐπέκοψε λέγοντα, εἰπών· Τί φλυαρεῖς, τολμηρὲ καὶ πάντων προπετέστατε, ἐπ' ὄχλων εὐμαθῆ ἐκφαίνων ἀτεχνῶς τὰ ἀπόῤῥητα; Καὶ ὁ Πέτρος· Τί φθονεῖς εὐεργετεῖσθαι τοὺς παρόντας ἀκροατάς; Καὶ ὁ Σίμων· Οὐκοῦν ὁμολογεῖς τὴν τοιαύτην ἐπίγνωσιν εὐεργεσίαν εἶναι; Καὶ ὁ Πέτρος· Ὁμολογῶ. Τὸ γὰρ ψεῦδος γνωσθὲν εὐεργετεῖ, ἀγνοίας αἰτίᾳ μὴ περιπεσεῖν αὐτῷ. Καὶ ὁ Σίμων· Φαίνῃ μοι μὴ δύναμενος εἰπεῖν εἰς ἃ προέτεινά σοι. Λέγω δὴ ὅτι καὶ ὁ Διδάσκαλός σου ἐν ἀποῤῥήτοις τινὰ λέγει εἶναι Πατέρα.

XII. We, O Simon, do not say that from the great power, which is also called the supreme one, two angels were sent forth, the one to create the world, the other to lay down the law; nor that each of them, having come, proclaimed himself as being himself absolute master over the things which he had made; nor that the Standing One who will stand is an adversary. Learn how you disbelieve this hypothesis also. The power which you say exists in secret is full of ignorance. For it did not foreknow the ingratitude of the angels sent forth by it. And Simon, while Peter was saying these things, being greatly angered interrupted him as he spoke, saying: Why do you talk nonsense, bold and most rash of all men, setting forth simply before the crowds as easy to learn the things that are secret? And Peter said: Why do you begrudge that the present hearers should be benefited? And Simon said: Do you therefore confess that such knowledge is a benefit? And Peter said: I confess it. For falsehood when known benefits one, so as not through ignorance to fall into it. And Simon said: You appear to me not to be able to speak to the things which I proposed to you. I say, then, that your Teacher also says that there is a certain Father in secret.

XIII. Καὶ ὁ Πέτρος ἔφη· Ἀποκρινοῦμαι εἰς ὃ θέλεις περὶ τοῦ· Οὐδεὶς ἔγνω τὸν Πατέρα, εἰ μὴ ὁ Υἱὸς, οὐδὲ τὸν Υἱόν τις οἶδεν, εἰ μὴ ὁ Πατὴρ, καὶ οἷς ἂν βούληται ὁ Υἱὸς ἀποκαλύψαι. Πρῶτον μὲν θαυμάζω, πῶς, τοῦ λόγου τούτου μυρίας ἔχοντος ἐκδοχὰς, σὺ τὸ ἐπικινδυνότερον ἐξελέξω μέρος, πρὸς ἀγνωσίαν τοῦ Δημιουργοῦ καὶ τῶν ὑπ' αὐτοῦ πάντων φήσας εἰρῆσθαι τὸν λόγον. Πρῶτον μὲν γὰρ δύναται ὁ λόγος εἰρῆσθαι πρὸς πάντας Ἰουδαίους, τοὺς πατέρα νομίζοντας εἶναι Χριστοῦ τὸν Δαβὶδ, καὶ αὐτὸν δὲ τὸν Χριστὸν υἱὸν ὄντα, καὶ Υἱὸν Θεοῦ μὴ ἐγνωκέναι. Διὸ καὶ οἰκείως εἴρηται· Οὐδεὶς ἔγνω τὸν Πατέρα, ἐπεὶ ἀντὶ τοῦ Θεοῦ τὸν Δαβὶδ πάντες ἔλεγον, τὸ δὲ ἐπάξαντα εἰπεῖν, ὡς οὐδὲ τὸν Υἱόν τις οἶδεν, ἐπεὶ αὐτὸν Υἱὸν ὄντα οὐκ ᾔδεισαν, καὶ τὸ εἰπεῖν, οἷς ἂν βούληται ὁ Υἱὸς ἀποκαλύψαι, ὀρθῶς εἴρηται· ὁ γὰρ ἀπ' ἀρχῆς ὢν Υἱὸς μόνος ὡρίσθη, ἵνα οἷς βούλεται ἀποκαλύψῃ. Καὶ οὕτως δύναται Ἀδὰμ ὁ πρωτόπλαστος αὐτὸν μὴ ἀγνοεῖν, οὐδὲ Ἐνὼχ ὁ εὐαρεστήσας μὴ

XIII. And Peter said: I will answer to what you wish concerning the saying: No one knew the Father save the Son, nor does anyone know the Son save the Father, and those to whom the Son may wish to reveal Him. First, indeed, I wonder how, when this saying has ten thousand interpretations, you chose out the more dangerous part, saying that the word was spoken with reference to the ignorance of the Creator and of all those under Him. For first, indeed, the word can have been spoken with reference to all the Jews, who supposed David to be the father of Christ, and did not know that Christ Himself is a son, and the Son of God. Wherefore also it was fittingly said: No one knew the Father, since instead of God they all named David; and that He added and said that neither does anyone know the Son, since they did not know that He was the Son; and the saying, to whomsoever the Son may wish to reveal Him, was rightly spoken: for He Who from the beginning was the Son was alone appointed to reveal Him to whom He wishes. And thus Adam the first-formed may not be ignorant of Him, nor Enoch who pleased Him not

Editors' notes and page, col. 413

Footnotes

VARIÆ LECTIONES. (printed under page 204)

(85) ‹anchor: Καὶ ὁ Σίμων· Τὰ ἐκείνου› · call in col 413

Vbb. καὶ ὁ Σίμων om. O.

O omits the words καὶ ὁ Σίμων.

(printed under page 204)

(86) ‹anchor: τὰ ἐπιτευχθέντα αὐτῷ› · call in col 413

ἐπιτετευχθέντα C, ἐπιτετευγμένα S.

ἐπιτετευχθέντα C; ἐπιτετευγμένα S.

(printed under page 204)

(87) ‹anchor: Οἶδα γὰρ› · call in col 413

οἶδεν O.

(printed under page 204)

(88) ‹anchor: ἵνα εἰδῇς ὅτι› · call in col 413

ἴδῃς O.

(printed under page 204)

(89) ‹anchor: ὅτι αὐτῶν ἕκαστος› · call in col 413

αὐτῶν scripsi ex conject., ut sequentia stare possint, ἑαυτόν C, O. Tum add. ὡς ante αὐτός c. O. Lectionem utriusque Hom. cod. ὢν αὐθέντης αὐτόν S frustra mutavit in ὡς αὐθέντην αὐτός.

I have written αὐτῶν by conjecture, so that what follows can stand; ἑαυτόν C, O. Then I add ὡς before αὐτός with O. The reading of both manuscripts of the Homilies, ὢν αὐθέντης αὐτόν, S. needlessly changed to ὡς αὐθέντην αὐτός.

(printed under page 204)

(90) ‹anchor: οὐδ' ὁ ἑστὼς στησόμενος› · call in col 413

Vbb. οὐδ' ὁ ἑστώς, κ. τ. λ. absque distinctione in ms. Id est: Neque stans, alteri oppositus et adversarius, staturus est. Quem sensum ut potui expiscatus sum, partim ex orationis serie, partim ex aliis horum apocryphorum locis, hom. ii, 22, 24; iii, 2; xviii, 1. Epit. c. 25. Recogn., ii, 7; iii, 47. C. Mihi quidem, coll. præsertim loco hom. ii, 22, nostra sic videntur esse restituenda: οὐδ' ὅτι (vel etiam ὅτι σύ coll. hom. xviii, 7) ὁ ἑστὼς στησόμενος ἀεὶ καὶ μὴ κεισόμενος (vel πεσούμενος). S. Codex Ott. confirmat lectionem a C exhibitam.

The words οὐδ' ὁ ἑστώς, etc., stand without punctuation in the manuscript. That is: "Nor he who stands, set against another and his adversary, will stand." I have fished out this sense as best I could, partly from the run of the discourse, partly from other places in these apocrypha: Homilies II, 22, 24; III, 2; XVIII, 1; Epitome ch. 25; Recognitions II, 7; III, 47. C. To me, comparing especially Homily II, 22, our passage seems to need restoring thus: οὐδ' ὅτι (or even ὅτι σύ, comparing Homily XVIII, 7) ὁ ἑστὼς στησόμενος ἀεὶ καὶ μὴ κεισόμενος (or πεσούμενος). S. The Ottobonian codex confirms the reading given by C.

(printed under page 204)

(91) ‹anchor: ὄχλων εὐμαθῆ› · call in col 413

ἀμαθῶς C.

(printed under page 204)

(92) ‹anchor: Καὶ ὁ Σίμων· Οὐκοῦν› · call in col 413

οὐχ οὖν C.

(printed under page 204)

(93) ‹anchor: Λέγω δὴ› · call in col 413

δή S, δέ C, O.

δή S.; δέ C, O.

(printed under page 204)

(94) ‹anchor: ὁ Υἱὸς ἀποκαλύψαι› · call in col 413

ἀποκαλύψαι O c. D, ἀποκαλύψει C.

ἀποκαλύψαι O, with D.; ἀποκαλύψει C.

(printed under page 204)

(95) ‹anchor: τούτου μυρίας› · call in col 413

μυρίοις O.

(printed under page 204)

(96) ‹anchor: Χριστοῦ τὸν› · call in col 413

τόν O et in marg. C, τοῦ in textu.

τόν O, and C in the margin; τοῦ in his text.

(printed under page 204)

(97) ‹anchor: μὴ ἐγνωκέναι› · call in col 413

Leg. ἐγνωκότας. Idem proposuit Schliemannus, Clem., p. 200, 569 S.

Read ἐγνωκότας. Schliemann proposed the same, Die Clementinen, pp. 200, 569. S.

(printed under page 204)

(98) ‹anchor: οὐκ ᾔδεισαν› · call in col 413

ᾔδησαν O, qui tum scribit βούλεται.

ᾔδησαν O, which then writes βούλεται.

(printed under page 204)

Footnotes

(a) ‹anchor: revelasti ea parvulis lactentibus› · call in col 415

Matth. XI, 25.

Matthew 11:25.

(printed under page 205)

(b) ‹anchor: a constitutione mundi› · call in col 415

Psal. LXXVII, 2; Matth. XIII, 35.

Psalm 77(78):2; Matthew 13:35.

(printed under page 205)

Matth. XI, 25; Luc. X, 21.

Matthew 11:25; Luke 10:21.

VARIÆ LECTIONES. (printed under page 205)

Page

running head: 415 S. CLEMENTIS I ROM. PONT. O
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:416

εἰδέναι, οὔτε Νῶε ὁ δίκαιος μὴ ἐπίστασθαι, οὔτε Ἀβραὰμ ὁ φίλος μὴ συνιέναι, οὐκ Ἰσαὰκ μὴ νενοηκέναι, οὐκ Ἰακὼβ ὁ παλαίσας μὴ πεπιστευκέναι καὶ πᾶσιν τοῖς ἐν τῷ λαῷ ἀξίοις μὴ ἀποκεκαλύφθαι.

know Him, neither Noah the righteous not understand Him, nor Abraham the friend fail to comprehend Him, nor Isaac fail to perceive Him, nor Jacob who wrestled fail to believe Him, nor fail to have been revealed to all the worthy among the people.

XIV. Εἰ δὲ, ὡς φῂς, ἔσται διὰ τὸ εἰδέναι διὰ τοῦ Ἰησοῦ νῦν πᾶσιν ἀποκαλύπτεσθαι, πῶς οὐκ ἀδικώτατον λέγεις, ἐκείνους μὲν μὴ ἐγνωκέναι, ἑπτὰ στύλους ὑπάρξαντας κόσμῳ, καὶ δικαιοτάτῳ Θεῷ εὐαρεστῆσαι δυναμένους, καὶ τοσούτους δὲ νῦν ἀπὸ τῶν ἐθνῶν ἀσεβεῖς ὄντας κατὰ πάντα γνῶναι; οὗτοι παντὸς κρείττονες γνῶναι οὐ κατηξιώθησαν; καὶ πῶς ἐστὶ τοῦτο ἀγαθὸν, ὃ μὴ δίκαιόν ἐστιν; ἐκτὸς εἰ μὴ ἀγαθὸν θέλῃς λέγειν οὐ τὸν εὐεργετοῦντα τοὺς δικαιοπραγήσαντας, ἀλλὰ τὸν ἀγαπῶντα τοὺς ἀδίκους, κἂν μὴ πιστεύωσιν, οἷς καὶ τὰ ἀπόῤῥητα ἀποκαλύπτειν, ἃ δικαίοις ἀποκαλύψαι οὐκ ἠθέλησεν. Τὸ γὰρ τοιοῦτον οὔτε ἀγαθῷ, οὔτε δικαίῳ προσήκει, ἀλλὰ τῷ εὐσεβεῖς μεμισηκότι. Μή τι σὺ εἶ, Σίμων, ὁ Ἑστὼς, ὁ ταῦτα οὕτως μή ποτε ῥηθέντα εἰπεῖν ἀποθρασυνόμενος;

XIV. But if, as you say, it will be possible through Jesus for it now to be revealed to all so as to know Him, how do you not call it most unrighteous that those men did not know Him, who were seven pillars to the world and were able to please the most righteous God, while so many now from the nations who are ungodly in every respect know Him? Were these men, better than anyone, not deemed worthy to know Him? And how is this good, which is not righteous? unless by good you wish to mean not Him Who benefits those who have practised righteousness, but Him Who loves the unrighteous, even if they do not believe, to whom He also reveals the secret things which He did not wish to reveal to the righteous. For such a thing befits neither a good nor a righteous One, but one who has hated the godly. Are you perchance, Simon, the Standing One, who embolden yourself to state thus these things that were never spoken?

XV. Καὶ ὁ Σίμων ἐπὶ τούτῳ ἀγανακτήσας ἔφη· Τὸν σὸν Διδάσκαλον αἰτιῶ εἰπόντα· Ἐξομολογοῦμαί σοι, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἅπερ ἦν κρυπτὰ σοφοῖς, ἀπεκάλυψας αὐτὰ νηπίοις θηλάζουσιν. Καὶ ὁ Πέτρος· Οὕτω μὲν, ἔφη, ὁ λόγος οὐκ ἐλέχθη· ἐρῶ δὲ πρῶτον, ὡς οὕτως εἰρημένον ὥσπερ σοι ἔδοξεν. Ὁ Κύριος ἡμῶν, εἴπερ καὶ εἰρήκει· Ἅ τινα ἦν κρυπτὰ σοφοῖς, ταῦτα νηπίοις ἀπεκάλυψεν ὁ Πατὴρ, οὐδ' οὕτως ἄλλον Θεὸν καὶ Πατέρα σημαίνειν ἐνομίζετο παρὰ τὸν κτίσαντα τὸν κόσμον. Ἐνδέχεται γὰρ αὐτοῦ εἶναι τοῦ δημιουργοῦ τὰ κρυπτὰ ἃ ἔλεγεν, τῷ καὶ τὸν Ἠσαΐαν εἰπεῖν· Ἀνοίξω τὸ στόμα μου ἐν παραβολαῖς, καὶ ἐξερεύξομαι κεκρυμμένα ἀπὸ καταβολῆς κόσμου. Τὸν οὖν προφήτην ὁμολογεῖς, ὃς τὰ κεκρυμμένα οὐκ ἠγνόει, ἅ τινα ὁ Ἰησοῦς ἀπὸ σοφῶν ἀποκεκρύφθαι λέγει, νηπίοις δὲ ἀποκεκαλύφθαι; Πῶς δὲ ὁ Δημιουργὸς ἠγνόει, τοῦ προφήτου αὐτοῦ μὴ ἀγνοοῦντος τοῦ Ἠσαΐου; Ὁ δὲ Ἰησοῦς ἡμῶν τῷ ὄντι οὐκ εἶπεν· Ἅ τινα ἦν κρυπτὰ, ἀλλὰ τὸ δοκοῦν τραχύτερον εἴρηκεν, εἶπε γάρ· Ἀπεκάλυψας αὐτὰ νηπίοις θηλάζουσιν. Τὸ δὲ εἰπεῖν, ἀπέκρυψας, ὥς ποτε ἐγνωσμένων αὐτοῖς. Παρ' αὐτοῖς γὰρ ἡ κλεὶς τῆς βασιλείας τῶν οὐρανῶν ἀπέκειτο, τουτέστιν ἡ γνῶσις τῶν ἀποῤῥήτων.

XV. And Simon, being indignant at this, said: Blame your own Teacher, Who said: I thank Thee, Lord of heaven and earth, that the things which were hidden to the wise, Thou hast revealed them to suckling babes. And Peter said: Thus, indeed, the word was not spoken; but I will speak first as though it had been spoken thus, just as it seemed to you. Our Lord, even if He had said: The things which were hidden to the wise, these the Father revealed to babes, not even thus would He be thought to signify another God and Father beside Him Who created the world. For it is possible that the hidden things of which He spoke belong to the Creator Himself, inasmuch as Isaiah also said: I will open my mouth in parables, and I will utter things hidden from the foundation of the world. Do you therefore confess the prophet, who was not ignorant of the hidden things which Jesus says were hidden from the wise, and revealed to babes? And how was the Creator ignorant, when His prophet Isaiah was not ignorant? Furthermore our Jesus in reality did not say: The things which were hidden, but spoke what seems harsher; for He said: Thou hast revealed them to suckling babes. And the saying, Thou didst hide them, is as of things once known to them. For with them lay the key of the kingdom of the heavens, that is, the knowledge of the secret things.

Editors' notes and page, col. 416

Footnotes

(99) ‹anchor: call above the visible text› · call in col 416

μέν excidit ap. Cl (ed. 1698, 1724) et S.

μέν has dropped out in Cl. (editions of 1698 and 1724) and S.

(printed under page 205)

(100) ‹anchor: call above the visible text› · call in col 416

κρείττονος C, κρείττονες id. in marg. κρειττόνως O; οὗτοι πάντες τὰ κρείττονα, κ. τ. λ. proposuit S.

κρείττονος C; κρείττονες the same in the margin; κρειττόνως O; S. proposed οὗτοι πάντες τὰ κρείττονα, etc.

(printed under page 205)

(1) ‹anchor: call above the visible text› · call in col 416

θέλεις O.

(printed under page 205)

(2) ‹anchor: call above the visible text› · call in col 416

Voc. τοὺς ἀδίκους exciderunt ap. S. Tum ὡς p οἷς conj. D.

The words τοὺς ἀδίκους have dropped out in S. Then ὡς for οἷς is D.'s conjecture.

(printed under page 205)

(3) ‹anchor: call above the visible text› · call in col 416

Credner, Beitr., i, 315. S.

Credner, Beiträge, I, 315. S.

(printed under page 205)

(4) ‹anchor: Ἀνοίξω› · call in col 416

De Isaia cfr. Credner, Beitr. i, 303. S εἰπεῖν· ἀνοίξω (ἄνοιξον cod.) C ex conject., ἐννοεῖν· ἀνοίξω O.

On Isaiah compare Credner, Beiträge, I, 303. S. εἰπεῖν· ἀνοίξω C by conjecture (the codex has ἄνοιξον); ἐννοεῖν· ἀνοίξω O.

(printed under page 205)

(5) ‹anchor: τὸ στόμα μου› · call in col 416

μου om. O. Idem ἐρεύξομαι.

O omits μου. The same has ἐρεύξομαι.

(printed under page 205)

(6) ‹anchor: Τὸν οὖν› · call in col 416

νῦν p. τὸν οὖν C.

νῦν for τὸν οὖν C.

(printed under page 205)

(7) ‹anchor: σοφῶν ἀποκεκρύφθαι› · call in col 416

ἀποκαλύφθαι O, quod al. man. in marg. mutavit in ἀποκεχρίφθαι (sic), κεκρύφθαι C.

ἀποκαλύφθαι O, which another hand in the margin changed to ἀποκεχρίφθαι (sic); κεκρύφθαι C.

(printed under page 205)

(8) ‹anchor: μὴ ἀγνοοῦντος τοῦ› · call in col 416

τοῦ assumpsi ex O. Tum ἅτινα ἦν C, in marg. ἅτινα οὐκ ἦν in textu, quod etiam in O esse videtur.

I have taken τοῦ from O. Then ἅτινα ἦν C in the margin, ἅτινα οὐκ ἦν in his text, which also seems to be in O.

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(9) ‹anchor: εἶπε γάρ› · call in col 416

Recte notat C, addenda esse h. l. vbb. ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καί, coll. verbis sequentibus hom. viii, 6.

C rightly notes that the words ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καί should be added here, comparing the words that follow and Homily VIII, 6.

VARIORUM NOTÆ. (printed under page 205)

(59) ‹anchor: τὸν Ἡσαΐαν› · call in col 416

Τὸν Ἡσαΐαν. Locus merito notandus; quia confirmat quod ex Hieronymo ad Matthæi caput xiii, et ad Psalmum lxxvii, atque ex Anonymo ad eumdem Psalmum, relato in Expositione Græcorum Patrum in Psalmos, discimus, veteres codices non paucos, Matthæi xiii, 35, insigni mendo scriptum habuisse, Græce διὰ Ἡσαΐου τοῦ προφήτου, Latine per Isaiam prophetam, pro διὰ Ἀσὰφ τοῦ προφήτου, per Asaph prophetam, vel pro διὰ προφήτου, per prophetam, quo modo nunc legimus. Cot.

"Isaiah." A passage well worth noting, because it confirms what we learn from Jerome on chapter 13 of Matthew and on Psalm 77, and from an anonymous writer on the same psalm cited in the Exposition of the Greek Fathers on the Psalms: that not a few old codices had Matthew 13:35 written with a notable error, in Greek διὰ Ἡσαΐου τοῦ προφήτου, in Latin "by Isaiah the prophet", instead of διὰ Ἀσὰφ τοῦ προφήτου, "by Asaph the prophet", or instead of διὰ προφήτου, "by the prophet", as we now read. Cotelier.

(printed under page 205)

Page

running head: ROM. PONT. OPERA DUBIA. 416
marginal letters: A εἰδέναι, οὔτε; B κἂν μὴ πιστεύωσιν,; C λυψεν ὁ Πατὴρ,; D νῶν ἀπέκειτο,
old-edition numerals: 364 before XIV.; 365 before Ἠσαΐαν
other: (none)

PG 2:417

XVI. Καὶ μὴ λέγε· Ἠσέβησεν εἰς τοὺς σοφοὺς κρύψας αὐτὰ ἀπ' αὐτῶν. Μὴ γένοιτο τοῦτο ὑπολαβεῖν. Οὐ γὰρ ἠσέβησεν, ἀλλ' ἐπειδὴ ἀπέκρυπτον τὴν γνῶσιν τῆς βασιλείας, καὶ οὔτε αὐτοὶ εἰσῆλθον, οὔτε τοῖς βουλομένοις εἰσελθεῖν παρέσχον, τούτου ἕνεκεν κατὰ τὸ δίκαιον, ὡς ἀπέκρυψαν αὐτοὶ τὰς ὁδοὺς ἀπὸ τῶν θελόντων, οὕτω καὶ ἀπ' αὐτῶν ἀπεκρύβη τὰ ἀπόῤῥητα, ἵνα, ὡς ἐποίησαν, ὁμοίως καὶ αὐτοῖς γένηται, καὶ ᾧ μέτρῳ ἐμέτρησαν, μετρηθῇ αὐτοῖς τὸ ἴσον. Τῷ γὰρ ἀξίῳ τοῦ γνῶναι, ὃ μὴ οἶδεν, ὀφείλεται, τοῦ δὲ μὴ ἀξίου, κἂν δοκῇ ἔχειν, ἀφαιρεῖται, κἂν ἐν τοῖς ἄλλοις ᾖ σοφὸς, καὶ δίδοται τοῖς ἀξίοις, κἂν ἐν τοῖς χρόνοις τῆς μαθητείας ὦσι νήπιοι.

XVI. And do not say: He acted impiously towards the wise in hiding them from them. Far be it to suppose this! For He did not act impiously, but since they hid the knowledge of the kingdom, and neither entered in themselves, nor allowed those who wished to enter in, on this account according to justice, as they themselves hid the ways from those who wished, so from them also the secret things were hidden, in order that, as they did, in like manner it might happen to them also, and with what measure they measured, the like might be measured to them. For to him who is worthy of knowing, what he does not know is owed, whereas from him who is not worthy, even if he seem to have it, it is taken away, even if in other things he be wise, and it is given to the worthy, even if in the times of discipleship they be babes.

XVII. Εἰ δέ τις ἐρεῖ· Οὐδὲν ἦν ἀπόκρυφον τοῖς υἱοῖς Ἰσραὴλ, διὰ τὸ γεγράφθαι· Οὐδέν σε ἔλαθεν, Ἰσραὴλ, μὴ γὰρ εἴπῃς, Ἰακὼβ, ἀπεκρύβη ἡ ὁδὸς ἀπ' ἐμοῦ· συνιέναι ὀφείλει τις ὅτι τὰ διαφέροντα τῇ βασιλείᾳ ἀπεκέκρυπτο ἀπ' αὐτῶν, ἡ δὲ εἰσφέρουσα εἰς τὴν βασιλείαν ὁδὸς, ἥ τις ἐστὶ πολιτεία, οὐκ ἀπεκέκρυπτο. Διὰ τοῦτο γὰρ καὶ λέγει· Μὴ γὰρ εἴπῃς ὅτι ἀπεκρύβη ἀπ' ἐμοῦ ἡ ὁδός. Ὁδὸς δὲ ἡ πολιτεία ἐστὶν, τῷ καὶ τὸν Μωϋσῆν λέγειν· Ἰδοὺ τέθεικα πρὸ προσώπου σου τὴν ὁδὸν τῆς ζωῆς, καὶ τὴν ὁδὸν τοῦ θανάτου. Καὶ ὁ Διδάσκαλος συμφώνως εἶπεν· Εἰσέλθετε διὰ τῆς στενῆς καὶ τεθλιμμένης ὁδοῦ, δι' ἧς εἰσελεύσεσθε εἰς τὴν ζωήν. Καὶ ἀλλαχοῦ που, ἐρωτήσαντός τινος· Τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; τὰς τοῦ νόμου ἐντολὰς ὑπέδειξεν.

XVII. And if anyone shall say: Nothing was hidden from the sons of Israel, because it has been written: Nothing escaped you, Israel; for do not say, Jacob, The way was hidden from me; one ought to understand that the things pertaining to the kingdom had been hidden from them, whereas the way leading into the kingdom, which is a way of life, had not been hidden. For on this account He also says: For do not say that the way was hidden from me. And the way is the way of life, inasmuch as Moses also says: Behold, I have set before your face the way of life, and the way of death. And the Teacher in agreement said: Enter through the narrow and straitened way, through which you shall enter into life. And somewhere else, when someone asked: What shall I do to inherit eternal life? He pointed out the commandments of the law.

XVIII. Ἐκ δὲ τοῦ εἰπεῖν τὸν Ἠσαΐαν ἐκ προσώπου τοῦ Θεοῦ· Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκεν, οὐ παρὰ τοῦτο καὶ ὁ Ἠσαΐας ἄλλον παρὰ τὸν ἐγνωσμένον Δημιουργὸν ᾐνίσσετο Θεὸν, ἀλλὰ τὸν ἐγνωσμένον ἄγνωστον ἔλεγεν ἑτέρῳ αἰνίγματι, ὡς τὴν διάθεσιν, τὴν δικαίαν τοῦ ἐγνωσμένου Θεοῦ, ὁ λαὸς ἀγνοῶν ἡμάρτανεν, καὶ ὑπὸ τοῦ ἀγαθοῦ Θεοῦ κριθήσεσθαι οὐχ ὑπελάμβανεν. Διὰ τοῦτο μετὰ τὸ εἰπεῖν· Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκεν, ἐπαγαγὼν λέγει· Οὐαὶ ἔθνος ἁμαρτωλὸν, λαὸς πλήρης ἁμαρτιῶν. Τῇ γὰρ πρὸς τὸ δίκαιον αὐτοῦ ἀγνωσίᾳ, ὡς ἔφην, μὴ φοβούμενοι πλήρεις ἐγένοντο ἁμαρτιῶν, μόνον ἀγαθὸν, ὡς μὴ ἐπεξερχόμενον αὐτῶν τὰς ἁμαρτίας, εἶναι ὑπειληφότες.

XVIII. And from Isaiah's saying in the person of God: But Israel knew Me not, and the people understood Me not, not on this account was Isaiah also hinting at another God beside the known Creator, but He called the known One unknown in another sense, inasmuch as the people, being ignorant of the righteous disposition of the known God, sinned, and did not suppose that they would be judged by the good God. On this account, after saying: But Israel knew Me not, and the people understood Me not, He adds and says: Woe, sinful nation, a people full of sins! For through their ignorance of His justice, as I said, having no fear they became full of sins, having supposed that He is only good, as not visiting their sins.

XIX. Καί τινες μὲν οὕτως ἡμάρτανον, ἐκ τῆς διὰ τὸ ἀγαθὸν ἀκρίτου ὑπολήψεως. Ἕτεροι δὲ ἐκ τῶν

XIX. And some indeed sinned thus, from the uncritical supposition on account of His goodness. And others from the

Editors' notes and page, col. 417

Footnotes

(10) ‹anchor: call above the visible text› · call in col 417

ἀπέκρυβον C.

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(11) ‹anchor: call above the visible text› · call in col 417

τῷ ἴσῳ C.

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(12) ‹anchor: call above the visible text› · call in col 417

τὸ γνῶναι, ὃ O, τοῦ γνῶναι, τό C, quod D mutavit in ὅ.

τὸ γνῶναι, ὃ O; τοῦ γνῶναι, τό C, which D. changed to ὅ.

(printed under page 206)

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εἰς τὴν βασιλείαν εἰσφέρουσα C.

(printed under page 206)

(14) ‹anchor: ζωὴν αἰώνιον κληρονομήσω› · call in col 417

κληρονομήσει O.

(printed under page 206)

(15) ‹anchor: τὸν ἐγνωσμένον Δημιουργὸν› · call in col 417

δημιουργόν non exstat in O.

δημιουργόν is not found in O.

(printed under page 206)

(16) ‹anchor: ἁμαρτωλόν, λαὸς› · call in col 417

Pro voce λαός lacuna est in O cum accentu gravi. In eod. bis scribitur γάρ, ultimum expunctum.

In place of the word λαός, O has a gap with a grave accent. In the same, γάρ is written twice, the second marked for deletion.

(printed under page 206)

(17) ‹anchor: αὐτοῦ ἀγνωσίᾳ› · call in col 417

τῇ ἀγνωσίας (sic) p. ἀγνωσίᾳ O. Tum idem φοβούμεν, sequente lacuna pro litteris οι.

τῇ ἀγνωσίας (sic) for ἀγνωσίᾳ O. Then the same has φοβούμεν, followed by a gap in place of the letters οι.

VARIORUM NOTÆ. (printed under page 206)

Footnotes

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Luc. XI, 52.

Luke 11:52.

(printed under page 206)

(b) ‹anchor: call above the visible text› · call in col 418

Matth. VII, 2.

Matthew 7:2.

(printed under page 206)

Luc. VIII, 18.

Luke 8:18.

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(d) ‹anchor: call above the visible text› · call in col 418

Isa. xl, 27.

Isaiah 40:27.

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(e) ‹anchor: et viam mortis› · call in col 418

Deut. XXX, 15.

Deuteronomy 30:15.

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(f) ‹anchor: in vitam ingrediemini› · call in col 418

Matth. VII, 13, 14.

Matthew 7:13–14.

(printed under page 206)

(g) ‹anchor: vitam æternam possidebo› · call in col 418

Luc. XVIII, 18; Matth. XIX, 16.

Luke 18:18; Matthew 19:16.

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(h) ‹anchor: me non intellexit› · call in col 418

Isa. i, 3.

Isaiah 1:3.

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(i) ‹anchor: populo pleno peccatis› · call in col 418

Ibid., 4.

Ibid., verse 4.

VARIÆ LECTIONES. (printed under page 206)

(60) ‹anchor: call not on this page; lemma Διὰ τὸ γεγράφθαι› · call in col 418

Διὰ τὸ γεγράφθαι. Nota, in apocrypho Opere indiligentem, seu potius temerariam plerumque divinorum eloquiorum allegationem. Cot.

"Because it is written." Note the careless, or rather mostly rash, citing of the divine oracles in this apocryphal work. Cotelier.

(printed under page 206)

Footnotes

(a) ‹anchor: call above the visible text› · call in col 419

Matth. XI, 27.

Matthew 11:27.

(printed under page 207)

(b) ‹anchor: call above the visible text› · call in col 419

Marc. XII, 24.

Mark 12:24.

VARIÆ LECTIONES. (printed under page 207)

Page

running head: 419 S. CLEMENTIS I ROM. PONT. O
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:420

ἐναντίων. Τὰς γὰρ κατὰ τοῦ Θεοῦ τῶν Γραφῶν φωνὰς, ἀδίκους οὔσας καὶ ψευδεῖς, ἀληθεῖς ὑπολαμβάνοντες, τὴν ὄντως αὐτοῦ θειότητα καὶ δύναμιν οὐκ ᾔδεισαν. Διόπερ ὡς ἀγνοοῦντος αὐτοῦ καὶ φόνοις χαίροντος καὶ θυσιῶν δώροις τοὺς πονηροὺς ἀφιέντος, ἔτι δὲ καὶ ἀπατῶντος καὶ ψευδομένου καὶ πάντα ἄδικα ποιοῦντος, αὐτοὶ ὡς ὅμοια Θεοῦ ποιήσαντες, ἁμαρτάνοντες, ἰσχυρίζοντο εὐσεβεῖν. Διὸ καὶ ἀμετάθετοι εἰς τὸ κρεῖττον ἦσαν, καὶ νουθετούμενοι οὐκ ἐπεστρέφοντο. Οὐ γὰρ ἐφοβοῦντο, ὡς τῷ Θεῷ διὰ τῶν τοιούτων πράξεων ἐξομοιούμενοι.

contrary things. For supposing the utterances of the Scriptures against God, which are unrighteous and false, to be true, they did not know His true divinity and power. Wherefore, as though He were ignorant and delighted in murders and let off the wicked for gifts of sacrifices, and besides deceived and lied and did every unrighteous thing, they themselves, when sinning, as having done things like God's, confidently affirmed that they were acting piously. Wherefore also they were unchangeable towards the better, and when admonished did not turn back. For they were not afraid, as being assimilated to God through such actions.

XX. Πρὸς δὲ τοὺς τοιοῦτον αὐτὸν νομίζοντας εἶναι εὐλόγως ἄν τις λέγοι εἰρῆσθαι· Οὐδεὶς ἔγνω τὸν Πατέρα, εἰ μὴ ὁ Υἱὸς, ὡς οὐδὲ τὸν Υἱόν τις οἶδεν, εἰ μὴ ὁ Πατήρ. Καὶ εἰκότως. Εἰ γὰρ ἠπίσταντο, οὐκ ἂν ταῖς ὄντως πρὸς πειρασμὸν κατὰ τοῦ Θεοῦ γραφείσαις βίβλοις πιστεύοντες ἡμάρτανον. Ἀλλὰ καὶ ἀλλαχῆ που λέγει, θέλων σαφέστερον αὐτοῖς τὴν αἰτίαν τῆς πλάνης αὐτῶν ὑποδεῖξαι· Διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰ ἀληθῆ τῶν Γραφῶν, οὗ εἵνεκα ἀγνοεῖτε καὶ τὴν δύναμιν τοῦ Θεοῦ. Διὸ δεῖ πάντα ἄνθρωπον σωθῆναι θέλοντα γενέσθαι, ὡς ὁ Διδάσκαλος εἶπεν, κριτὴν τῶν πρὸς πειρασμὸν γραφεισῶν βίβλων. Οὕτως γὰρ εἶπεν· Γίνεσθε τραπεζῖται δόκιμοι. Τραπεζιτῶν δὲ χρεία, ὅτι τοῖς δοκίμοις καὶ τὰ κίβδηλα ἀναμεμιγμένα.

XX. And with reference to those who suppose Him to be such, one might reasonably say that it has been spoken: No one knew the Father save the Son, even as no one knows the Son save the Father. And naturally so. For if they knew Him, they would not sin by believing the books really written for a trial against God. Moreover somewhere else also He says, wishing to point out to them more clearly the cause of their error: On this account you err, not knowing the true things of the Scriptures, wherefore you are ignorant also of the power of God. Wherefore every man who wishes to be saved must become, as the Teacher said, a judge of the books written for a trial. For thus He said: Become approved money-changers. Now there is need of money-changers, because with the approved coins the counterfeit also are mixed up.

XXI. Ταῦτα τοῦ Πέτρου εἰπόντος, ὁ Σίμων ἐπὶ τοῖς ῥηθεῖσι περὶ τῶν Γραφῶν προσποιησάμενος ἐκπεπλῆχθαι, ὡς πτοηθεὶς ἔφη· Ἀπείη μοι καὶ τοῖς ἐμὲ φιλοῦσιν, τῶν σῶν ἐπακούειν λόγων. Καὶ μέχρι μὲν ὅτε οὐκ ᾔδειν σε ταῦτα περὶ τῶν Γραφῶν φρονοῦντα, ἠνειχόμην καὶ διελεγόμην, νῦν δὲ ἀφίσταμαι. Ἔδει μέντοι τὴν ἀρχὴν ὑποχωρῆσαί με, ὅτι ἤκουσά σου λέγοντος· Ἐγὼ κατὰ τοῦ κτίσαντος τὸν κόσμον οὐδὲν οὐδενὶ πιστεύω λέγοντι, οὔτε ἀγγέλοις, οὔτε προφήταις, οὐ Γραφαῖς, οὐχ ἱερεῦσιν, οὐ διδασκάλοις, οὐκ ἄλλῳ οὐδενὶ, κἂν σημεῖά τις καὶ τέρατα ποιῇ, κἂν ἐν ἀέρι ἐπιφανῶς ἀστράπτῃ, ἢ δι' ὁραμάτων ἢ δι' ἐνυπνίων ἀποκαλύπτῃ. Τίς οὖν σε μεταπεῖσαι δύναται, εἴτε καλῶς εἴτε κακῶς, ἕτερόν τι φρονεῖν παρὰ τὰ δόξαντά σοι, ἰσχυρῶς οὕτω καὶ ἀκινήτως τῇ σεαυτοῦ γνώσει ἐνδιαμένοντα.

XXI. When Peter had said these things, Simon, pretending to be astounded at the things spoken concerning the Scriptures, as though terrified said: Far be it from me and those who love me to hearken to your words! And until the time when I did not know that you thought these things concerning the Scriptures, I endured you and conversed, but now I withdraw. Yet I ought at the outset to have retired, because I heard you saying: Against Him Who created the world I believe no one who says anything, neither angels, nor prophets, nor Scriptures, nor priests, nor teachers, nor anyone else, even if someone work signs and wonders, even if he flash manifestly in the air, or reveal through visions or through dreams. Who then is able to persuade you to change, whether well or ill, to think anything else beside the things that have seemed good to you, when you abide so strongly and immovably in your own opinion?

XXII. Καὶ ὁ Πέτρος ταῦτα εἰπόντι τῷ Σίμωνι, ἐκβαίνειν μέλλοντι, ἔφη· Ἔτι τοῦτό μου ἄκουσον, καὶ πορεύου ὅπου θέλεις. Τοῦ δὲ Σίμωνος ἐπιστραφέντος καὶ ἐπιμείναντος, ὁ Πέτρος ἔφη· Οἶδα πῶς τότε ἀκούων κατεπλάγης, ὅτι εἶπον· Ὅστις ποτ' ἂν ᾖ κατὰ τοῦ τὸν κόσμον κτίσαντος Θεοῦ λέγων ὁτιοῦν, οὐ πιστεύω. Τὸ δὲ ἐπὶ τούτου μεῖζον νῦν ἄκουσον. Ἐὰν τῷ ὄντι ὁ τὸν κόσμον κτίσας Θεὸς τὴν γνώμην τοιοῦτος ὢν τυγχάνῃ, ὁποῖον αἱ Γραφαὶ

XXII. And Peter said to Simon, who had spoken these things and was about to go out: Hear this further thing of me, and go wherever you wish. And when Simon had turned back and remained, Peter said: I know how at that time when you heard it you were amazed, because I said: Whoever he may be who speaks anything whatever against the God Who created the world, I do not believe him. And now hear what is greater than this. If in reality the God Who created the world happens to be such in disposition as the Scriptures

Editors' notes and page, col. 420

Footnotes

(18) ‹anchor: call above the visible text› · call in col 420

Θεῷ legi vult D.

D. wants Θεῷ read.

(printed under page 207)

(19) ‹anchor: call above the visible text› · call in col 420

δι' ὃ C. Tum ἀμετάθετοι O et ex conject. C., ἀμετάθετον idem in textu.

δι' ὃ C. Then ἀμετάθετοι O, and by conjecture C.; ἀμετάθετον the same in his text.

(printed under page 207)

(20) ‹anchor: call above the visible text› · call in col 420

O exh. με expunctum post αὐτόν.

O shows με, marked for deletion, after αὐτόν.

(printed under page 207)

(21) ‹anchor: call above the visible text› · call in col 420

λέγοι O c. S, λέγων C.

λέγοι O, with S.; λέγων C.

(printed under page 207)

(22) ‹anchor: call above the visible text› · call in col 420

πλανᾶσθαι O. Tum εἴνεκεν C hom. ii, 51; iii, 50.

πλανᾶσθαι O. Then εἴνεκεν C; Homilies II, 51; III, 50.

(printed under page 207)

(23) ‹anchor: ὡς πτοηθεὶς› · call in col 420

πτοηθείς O.

(printed under page 207)

(24) ‹anchor: νῦν δὲ ἀφίσταμαι› · call in col 420

τὰ νῦν p. νῦν O.

τὰ νῦν for νῦν O.

(printed under page 207)

(25) ‹anchor: μεταπεῖσαι δύναται› · call in col 420

μεταπεις (seq. lacuna) αται p. μεταπεῖσαι δύναται O.

μεταπεις (followed by a gap) αται for μεταπεῖσαι δύναται O.

(printed under page 207)

(26) ‹anchor: εἴτε κακῶς› · call in col 420

καλὸς εἴτε κακός O.

(printed under page 207)

(27) ‹anchor: ἰσχυρῶς οὕτω› · call in col 420

οὕτως C. Subinde καί (seq. lacuna) ται τῇ p. καὶ ἀκινήτως τῇ O.

οὕτως C. Next, καί (followed by a gap) ται τῇ for καὶ ἀκινήτως τῇ O.

(printed under page 207)

(28) ‹anchor: κατεπλάγης, ὅτι› · call in col 420

ὅτι S, ὅτι ἃ O et in textu C, qui conj. ὅτι ἄν. Subinde εἶπεν O. Idem ἂν ᾖ c. S, ἂν εἰ C.

ὅτι S.; ὅτι ἃ O, and C in his text, who conjectures ὅτι ἄν. Next, εἶπεν O. The same has ἂν ᾖ, with S.; ἂν εἰ C.

(printed under page 207)

(29) ‹anchor: Τὸ δὲ ἐπὶ τούτου› · call in col 420

τοῦ C. Lectionem Ottoboniani conj. etiam S.

τοῦ C. S. also conjectured the Ottobonian's reading.

(printed under page 207)

(30) ‹anchor: τὴν γνώμην τοιοῦτος› · call in col 420

τοιοῦτον O, τυγχάνῃ idem c. S, τυγχάνει C.

τοιοῦτον O; τυγχάνῃ the same, with S.; τυγχάνει C.

(printed under page 207)

Page

running head: ROM. PONT. OPERA DUBIA. 420
marginal letters: A ἐναντίων. Τὰς γὰρ; B σταντο, οὐκ ἂν; C ὅτε οὐκ ᾔδειν; D σον, καὶ πορεύου
old-edition numerals: 368 after πιστεύοντες; 369 before XXII.
other: (none)

PG 2:421

καταλέγουσιν, καὶ εἰ ἄλλως πως ἀπαραβλήτως κακός ἐστιν, ὡς οὔτε αἱ Γραφαὶ εἰπεῖν ἴσχυσαν, οὔτε ἄλλος τις κἂν ἐννοῆσαι δυνατός ἐστιν, ὁμοίως ἐγὼ οὐκ ἀποστήσομαι τοῦ αὐτὸν μόνον σέβειν, καὶ τὸ αὐτοῦ βούλημα ποιεῖν. Εἰδέναι γάρ σε θέλω καὶ πεπεῖσθαι, ὅτι ὁ εἰς τὸν αὐτοῦ ποιητὴν οὐκ ἔχων στοργὴν, οὐδ' εἰς ἕτερον ἔχειν ποτὲ δύναται. Εἰ δὲ ἔχει πρὸς ἕτερον, παρὰ φύσιν ἔχων, ἐκ πονηροῦ τὸν τῶν ἀδίκων ἔρωτα ἔχων ἀγνοεῖ, ὡς μηδ' ἐκεῖνον βεβαίως φυλάξαι δυνάμενος. Καὶ εἰ ἄρα ἐστί τις ἕτερος ὑπὲρ τὸν Δημιουργὸν, ἀποδέξεταί με ὡς ἀγαθὸς ταύτῃ μᾶλλον, ὅτι τὸν ἐμὸν ἀγαπῶ πατέρα, σὲ δὲ οὐκ ἀποδέξεται εἰδὼς, ὅτι τὸν φύσει σου ποιητὴν, οὐ γὰρ λέγω πατέρα, κατέλιπες ἐπ' ἐλπίδι μείζονι, οὐ φροντίσας τοῦ εὐλόγου. Οὕτως εἰ καὶ αὐτοῦ κρείττονα εὑρήσης, οἶδεν ὅτι καὶ αὐτὸν καταλείψεις ποτὲ, καὶ μᾶλλον ὅτι μὴ γέγονέ σου πατὴρ, ὁπότε καὶ τὸν ὄντως σου πατέρα κατέλιπες.

recount against Him, and if in some other way He is incomparably evil, such as neither the Scriptures had strength to state nor anyone else is able even to conceive, in like manner I will not depart from worshipping Him alone and doing His will. For I wish you to know and be persuaded that he who has no natural affection towards his own Maker can never have it towards another either. And if he has it towards another, having it contrary to nature, he does not know that from the evil one he has the love that belongs to the unrighteous, as not being able to keep that one steadfastly either. And if after all there is some other above the Creator, He will welcome me, as being good, all the more in this, because I love my own Father; whereas you He will not welcome, knowing that you forsook your Maker by nature — for I do not say Father — upon a greater hope, having taken no thought for what is reasonable. Thus, even if you should find one better than Him, He knows that you will forsake Him also one day, and all the more because He did not become your Father, when you forsook even your true Father.

XXIII. Ἀλλ' ἐρεῖς· Οἶδεν ὅτι οὐκ ἔστιν ἕτερος ὑπὲρ αὐτὸν, καὶ διὰ τοῦτο καταλειφθῆναι οὐ δύναται. Χάρις οὖν τῷ μὴ εἶναι· τὰ δὲ τῆς γνώμης οἶδεν ἕτοιμα πρὸς ἀγνωμοσύνην. Εἰ δὲ εἰδὼς ἀγνώμονά σε ἀποδέχεται, ἐμὲ δὲ εὐγνώμονα ἐπιστάμενος οὐ προσίετα ἀλόγιστός ἐστι κατὰ τὸν σὸν λόγον, τῷ εὐλόγῳ μὴ κεχρημένος. Οὕτω πονηρίας, ὦ Σίμων, ὑπουργὸς ὢν ἀγνοεῖς. Καὶ ὁ Σίμων ἀπεκρίνατο· Πόθεν οὖν τὸ πονηρὸν πέφυκεν, εἰπὲ ἡμῖν. Καὶ ὁ Πέτρος· Ἐπειδὴ σήμερον, ἔφη, ἐκβαίνειν ἔφθασας, καὶ ἔφης τοῦ λοιποῦ ὡς βλασφήμου μὴ ἀκούειν ἐμοῦ, αὔριον, εἴγε θέλῃς μαθεῖν, ἐλθόντι ὑφηγήσομαι, καὶ ὡς θέλεις ἐξετασθῆναί με συγχωρήσω ἄνευ φιλονεικίας. Καὶ ὁ Σίμων ἔφη· Ὡς ἄν μοι δόξῃ ποιήσω. Καὶ τοῦτ' εἰπὼν ἐπορεύθη. Τῶν δὲ συνεισελθόντων αὐτῷ οὐδεὶς συνεξῆλθεν, ἀλλὰ τοῖς ποσὶ προσπεσόντες Πέτρου ἠξίουν, ἐπὶ τῷ συνηρπάσθαι τῷ Σίμωνι συγγνώμης τυγχάνειν, καὶ ἀποδεχθῆναι μετανοοῦντας. Ὁ δὲ Πέτρος προσιέμενος αὐτούς τε τοὺς μεταμελομένους καὶ τοὺς ἄλλους ὄχλους, ἐπέθηκε τὰς χεῖρας εὐχόμενος, καὶ ἰώμενος αὐτῶν τοὺς πάσχοντας, καὶ οὕτως ἀπολύων παρήγγελλεν αὐτοῖς, περὶ τὸν ὄρθρον ταχύνειν. Καὶ τοῦτ' εἰπὼν καὶ εἰσελθὼν μετὰ τῶν συνήθων τὰ εἰωθότα πρὸς τὴν ἐπείγουσαν ἡσυχίαν ἐποίησεν, καταλαβούσης ἑσπέρας.

XXIII. But you will say: He knows that there is no other above Him, and on this account He cannot be forsaken. Thanks, then, to there being none! Yet He knows that the things of your purpose are ready for ingratitude. And if, knowing this, He welcomes you who are ungrateful, and knowing me to be grateful does not admit me, He is irrational according to your argument, not using what is reasonable. Thus, O Simon, you do not know that you are a minister of wickedness. And Simon answered: Whence then has evil sprung, tell us. And Peter said: Since today you have already started to go out, and said that for the rest you would not listen to me as a blasphemer, tomorrow, if indeed you wish to learn, when you come I will explain it, and as you wish I will allow myself to be examined without contentiousness. And Simon said: As it may seem good to me I will do. And having said this he departed. And of those who had entered with him no one went out with him, but falling at the feet of Peter they besought that for having been carried away by Simon they might obtain pardon, and be received on repenting. And Peter, admitting both those who repented and the other crowds, laid his hands upon them, praying and healing their sick, and thus dismissing them he charged them to hasten about dawn. And having said this and entered in with his companions, he did the accustomed things for urgent rest, as evening had come on.

Editors' notes and page, col. 421

Footnotes

VARIÆ LECTIONES. (printed under page 208)

(31) ‹anchor: τοῦ αὐτὸν μόνον› · call in col 421

τοῦ O, ut legi voluit S, τόν C.

τοῦ O, as S. wanted it read; τόν C.

(printed under page 208)

(32) ‹anchor: Εἰ δὲ ἔχει› · call in col 421

ἔχῃ C.

(printed under page 208)

(33) ‹anchor: ἀποδέξεταί με› · call in col 421

Ita O c. S: hic et paulo post, ἀποδέξηται C utrobivis.

So O, with S., here and a little later; ἀποδέξηται C in both places.

(printed under page 208)

(34) ‹anchor: οὐ γὰρ λέγω πατέρα› · call in col 421

Post πατέρα Vbb. σὲ δὲ οὐκ ἀποδέξεται εἰδὼς ὅτι τὸν φύσει σου ποιητήν, οὐ γὰρ λέγω πατέρα repetuntur in O. Tum idem φροντίσω p. φροντίσας.

After πατέρα, O repeats the words σὲ δὲ οὐκ ἀποδέξεται εἰδὼς ὅτι τὸν φύσει σου ποιητήν, οὐ γὰρ λέγω πατέρα. Then the same has φροντίσω for φροντίσας.

(printed under page 208)

(35) ‹anchor: κρείττονα εὑρήσης› · call in col 421

εὑρήσεις O. Cfr. Lob., Phryn., p. 721 S.

εὑρήσεις O. Compare Lobeck, Phrynichus, p. 721. S.

(printed under page 208)

(36) ‹anchor: εἴγε θέλῃς› · call in col 421

θέλεις O.

(printed under page 208)

(37) ‹anchor: ἐλθόντι ὑφηγήσομαι› · call in col 421

διηγήσομαι C.

(printed under page 208)

(38) ‹anchor: Καὶ τοῦτ'› · call in col 421

τοῦτο C.

(printed under page 208)

(39) ‹anchor: ἐπὶ τῷ› · call in col 421

τῷ S, O, τό C.

τῷ S., O; τό C.

(printed under page 208)

(40) ‹anchor: Ὁ δὲ Πέτρος προσιέμενος› · call in col 421

ὁ (seq. lacuna) προσέμενος p. ὁ δὲ Πέτ. προσιέμενος O.

ὁ (followed by a gap) προσέμενος for ὁ δὲ Πέτ. προσιέμενος O.

(printed under page 208)

(41) ‹anchor: ἐπέθηκε τὰς χεῖρας› · call in col 421

Pro τὰς χεῖρας lacuna in O.

In place of τὰς χεῖρας there is a gap in O.

(printed under page 208)

(42) ‹anchor: καὶ οὕτως› · call in col 421

καὶ οὕτως bis legitur in O.

καὶ οὕτως is read twice in O.

(printed under page 208)

(43) ‹anchor: Καὶ τοῦτ'› · call in col 421

τοῦτο C. Tum τὴν συνήθη pro τῶν συνήθων [C.?, smudged].

τοῦτο C. Then τὴν συνήθη for τῶν συνήθων [C.?, smudged].

(printed under page 208)

(44) ‹anchor: Τῆς δὲ ἄλλης ἡμέρας› · call in col 421

ἡμετέρας O. Subinde ὀρθριαίτερον idem c. S, ὀρθρίτερον C.

ἡμετέρας O. Next, ὀρθριαίτερον the same, with S.; ὀρθρίτερον C.

(printed under page 208)

(45) ‹anchor: μοι ἀπόκριναι› · call in col 421

ἀποκρίθητι O.

(printed under page 208)