Imatges de pÓgina
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I. Strom. lib. 1. p. 357. 'Εν δε τω Πέτρου κηρύγματι εύ. In the Preaching of Peter, you ροις άν νόμον και λόγον τον Κύριον may find the Lord called the Law προσαγορευόμενον.

and the Word.

II. Strom. lib. 2. p. 390. 'Αλλ' ή εν τω νόμω Κυρίου το

But the will of the Lord is in his θέλημα αυτού. Ο Πέτρος εν τω law. Peter in his Preaching calls κηρύγματι νόμον και λόγον τον the Lord [both] the Law and the Κύριον προσεϊπεν.

Word. .

III. Strom. lib. 6. p. 635. "Ότι δε ου κατ' επίγνωσιν ίσασι But that the most excellent perτον Θεόν, αλλά κατά περίφασιν, sons among the Gentiles had not Ελλήνων οι δοκιμώτατοι, Πέτρος [any true] knowledge of God, but εν τω κηρύγματι λέγει: Γινώσκετε only such as was very general, ούν ότι είς Θεός έστιν, δς αρχήν Peter informs us inhis Preaching, πάντων εποίησεν, και τέλους εξου- [saying,] “Know that there is σίαν έχων, και ο αόρατος, δς τα

« but one God, who gave all πάντα ορά: αχώρητος, ος τα πάντα things their original existence, χωρεί, ανεπιδεής, ου τα πάντα

“ and has power over their end; επιδέεται, και δι' όν έστιν· ακατά

“ who is invisible, and sees all ληπτος, αέναος, άφθαρτος, αποίητος,

things; incomprehensible, but δς τα πάντα εποίησεν λόγω δυνά

comprehends all; not wanting

any thing, but whom all things μεως αυτού, της γνωστικής γραφής,

“ want, and on whom all things τουτέστι του υιού. Τούτον τον

“ depend; infinite, eternal, imΘεόν σέβεσθε, μή κατά τους Έλ

* mortal, unmade, who made all ληνας, ως δηλονότι τον αυτόν ημών

things by the Word of his σεβόντων Θεόν, και των παρ' Ελ.

power, the knowing Word λησι δοκίμων, αλλ' ού κατ' επί

« (scripture,) i. e. his Son. This γνωσιν παντελή την δι' υιού παρά- « God worship, not as the Genδοσιν μεμαθηκότων. Μη τοίνυν, « tiles do; even those who were φησί, σέβεσθε, ουκ είπεν, Θεόν δν

" the most understanding among οι Έλληνες, αλλά μη κατά τους

“the Gentiles, who worship the "Έλληνας, τον τρόπον τον της σε

same God as we do, but not

“ with a perfect knowledge, as βήσεως εναλάττων του Θεού, ούχι

“having received instruction from δε άλλον κατάγγελλων: τί ούν

“ his Son." He does not say, Do έστι το, Μή κατά τους "Έλληνας,

not worship the same God whom αυτός διασαφήσει Πέτρος επιφέ- the Gentiles do, but after the same ρων, "Ότι αγνοία φερόμενοι και μη manner which the Gentiles do,

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επιστάμενοι τον Θεόν, ως ημείς, changing the manner of worshipκατά την γνώσιν την τελείαν, ήν ping God, but not declaring any έδωκεν αυτοίς εξουσίας εις χρήσιν,

other God [to be worshipped.] μορφώσαντες ξύλα και λίθους,

But what this means, Do not worχαλκών και σίδηρος, χρυσόν και ship as the Greeks, Peter himself άργυρον, της ύλης αυτών και χρή

will explain in what he subjoins, σεως, τα δούλα της υπάρξεως ανα

viz. « Being carried away in their στήσαντες σέβονται και τα δέδωκεν

• ignorance, and not knowing

« God as we know him, with that αυτοίς εις βρώσιν ο Θεός, πετεινά του αέρος, και της θαλάσσης τα

perfect knowledge, which he

gave them the power of using, νηκτα, και της γης τα ερπετά, και

« but changing wood and stones, τα θηρία συν κτήνεσι τετραπόδοις 66 brass

and iron, gold and του αγρού, γαλάς τε και μύς, αι

« silver, from being mere matter, λούρους τε και κύνας, και πιθήκους,

“ which was all they were deκαι τα ίδια βρώματα, βροτοίς θύ

signed for, they have so far exματα θύουσιν, και νεκρά νεκρούς « alted these the servants of life, προσφέροντες ως θεούς, αχαριστούσι

as to worship them. Also those τω Θεώ, διά τούτων αρνούμενοι αυ- things which God gave them τον είναι και ότιγε ως τον αυτόν Θεόν « for food, the birds of the air, ημών τε αυτών και Ελλήνων έγνω- “ and the fish of the sea, and the κότων φέρεται, πλήν ουχ ομοίως, “ insects of the earth, and the επoίσει πάλιν ωδέπως, Μηδε κατά • beasts and four-footed cattle of Ιουδαίους σέβεσθε και γαρ εκείνοι

“ the field, and weasels, and μόνοι οιόμενοι τον Θεόν γινώσκειν,

mice, and cats and dogs, and ουκ επίστανται, λατρεύοντες αγ

monkeys, and the food of men, γέλοις και αρχαγγέλοις, μηνί και they offer up in sacrifices to σελήνη, και εαν μη σελήνη φανή,

men,

and so by these oblations σάββατον ουκ άγουσι το λεγόμενον

“ of dead things to those who are

dead, as unto gods, they are πρώτον, ουδε νεομηνίαν άγουσιν,

« unthankful to the [true] God, ούτε άζυμα, ούτε εορτήν, ούτε με

• by this means denying him.” γάλην ημέραν. Είτα τον κολο

And that it is thus, viz. that the φώνα του ζητουμένου προσεπιφέρει: Gentiles have acknowledged the ώστε και υμείς οσίως και δικαίως

same God with us, though not in the same manner, he further shews thus, [saying] “ Neither worship as « the Jews do; for they, pretending to be the only persons who know « God, are ignorant of him, worshipping angels and archangels, and « the month and the moon; and unless the moon appear, they do not

keep that sabbath, which is called the first, neither do they (for the same reason) keep their new moon, nor the feast of unleavened

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μανθάνοντες, και παραδίδομεν υμίν, “ bread, nor their feast [of the φυλάσσεσθε, καινώς τον Θεόν δια passover], nor their great day.” του Χριστού σεβόμενοι» εύρομεν

Then he concludes the debate thus: γαρ εν ταϊς γραφαϊς, καθώς ο Κύ- « Wherefore do ye, religiously and ριος λέγει, 'Ιδού διατίθεμαι υμίν faithfully learning what I have καινήν διαθήκην, ουχ ως διεθέμην

“ delivered to you, observe it, τοϊς πατράσιν υμών εν όρει Χω

“ worshipping God in this new ρήβ.

“ way through Christ. For we « have found it in the scriptures, " that the Lord has thus said, Be“ hold, a new covenant I make “ with you, not such as I made

“ with your fathers in Horeb."

IV. Strom. lib. 6. p. 636. . Έπει ότι καθάπερ Ιουδαίους σώ- Inasmuch therefore as God deterζεσθαι έβούλετο ο Θεός, τους προ

mined the salvation of the Jews, φήτας διδούς, ούτως και Ελλήνων and for that reason gave them τους δοκιμωτάτους οικείους αυτών prophets, so also having raised up τη διαλέκτω προφήτας αναστήσας,

some of the most excellent of the ως όλοί τε ήσαν δέχεσθαι την παρά

Gentiles to be prophets to them Θεού ευεργεσίας, των χυδαίων in their own languages, as they ανθρώπων διέκρινεν δηλώσει προς

were capable of receiving the

kindness of God; that he distinτα Πέτρου κηρύγματι ο απόστολος λέγων Παύλος, Λάβετε και guished them from the bulk of

mankind; besides the Preaching «τας Ελληνικής βίβλους, επίγνωτε

of Peterb, Paul the apostle will Σίβυλλαν, ως δηλοί ένα Θεόν και

make manifest in what he says, τα μέλλοντα έσεσθαι» και τον

« Take also the Greek books, ac“Υστάσπην λαβόντες ανάγνωτε,

“ knowledge the Sibylline oracles, και ευρήσετε πολλά τηλαυγέστερον [and see how they declare one

b Cotelerius supposes, that Paul is here cited by Clemens on account of bis calling Epimenides a Greek poet in his Epistle to Titus, i. 12, and consequently that the following words are the words of Clemens, and not of this apocryphal book. But in this he must needs be mistaken, because Clemens adds the word λέγων, which introduces the next sentence, and evidences that it is a citation; besides, a little after Clemens brings in some person asking a question και πυνθάνεται ημών, he asks us; this canuot possibly mean himself, but some third person, who can be no other

than Paul, whom he had just before cited. And inasmuch as immediately both before this citation of Paul, and after it, we have citations out of the Preaching of Peter; and this has been above proved out of Lactantius to be the same with the Preaching of Paul; I suppose this obscure expression of Clemens will be best explained, by supposing that some part of this book contained the Preachings of Peter, and others, the Preaching of Paul; and so both were for this reason cited thus together. See Grab. Spicil. Patr. t. 1.

p. 66.

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asks us,

και σαφέστερον γεγραμμένον τον « God, and [predict] things fuυιον του Θεού και καθώς παράταξιν “ ture. Take also and read Hyποιήσουσι τα Χριστώ πολλοί βα- staspes, ,

and
you

will there find σιλείς, μισούντες αυτόν και τους

“ the Son of God more clearly φορούντας το όνομα αυτού, και τους “ and evidently described, and πιστους αυτού, και την υπομονήν

“ that many kings would enκαι την παρουσίαν αυτού είτα εν

“ deavour to make head against λόγω πυνθάνεται ημών, "Όλος δε και

“ Christ, hating him, and those

« who were called by his name, κόσμος, και τα εν τω κόσμω, τίνος,

“ and his faithful followers; and ουχί του Θεού; δια τούτο φησίν ο

« also his sufferings and [second] Πέτρος ειρηκέναι τον κύριον τοϊς

coming.” Then in one word he αποστόλοις, Εάν μεν ουν τις θε

“ Whose is the world, λήση του Ισραήλ μετανοήσαι διά “ and all that is in it? Is it not του ονόματός μου και πιστεύειν επί

“ God's?” Wherefore Peter saith, τον Θεόν, αφεθήσονται αυτό αι « That the Lord said to the apoαμαρτίαι: Μετα δώδεκα έτη εξέλ- “stles, If therefore any man of θετε εις τον κόσμον, μή τις είπη, Israel will repent, and through ουκ ήκούσαμεν.

my name believe on God, his sins shall be pardoned. After twelve years, go ye out into the world, " that no man may say, We have not heard.”

V. Strom. lib. 6. p. 639. . Αυτίκα εν τω Πέτρου κηρύγματι ο But in the Preaching of Peter, , Κύριός φησι προς τους μαθητάς the Lord said to his disciples after μετά την ανάστασιν, Εξελεξάμην the resurrection, I have chosen υμάς δώδεκα μαθητας, κρίνας αξί- you twelve disciples, having judgους εμού.

ed you worthy.

VI. Strom. lib. 6. p. 678. Και οι τούτου γνώριμοι, οι κηρύ- 'And the companions of Christ ξαντες τον λόγον, ως αυτός, μετ' who preached the word, as he αυτόν το ζην παρεβάλοντο. "Οθεν did, after his death, made use of και ο Πέτρος εν τω κηρύγματι parables, Whence Peter in his περί των αποστόλων λέγων, φησίν, Preaching, speaking of the apoΗμείς δε αναπτύξαντες τας βί- stles, saith, «But when we perβλους ας είχομεν των προφητών, “ used the books which we have & μεν δια παραβολών, και δε δι' αι

« of the prophets, in which some νιγμάτων, και δε αυθεντικώς και things are delivered in parables, αυτολεξεί τον Χριστόν Ιησούν ονο- "some things in enigmatical deμαζόντων» εύρομεν και την παρου- “ scriptions, some things positive, σίαν αυτού, και τον θάνατον, και " and even the name of Jesus

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τον σταυρόν, και τας λοιπώς κολά- “ Christ expressed in so many σεις πάσας, όσας εποίησαν αυτό “ words; we found also his comοι Ιουδαίοι, και την έγερσιν, και ing and death and cross, and την εις ουρανούς ανάληψιν, προ του “ all his other sufferings, which Ιεροσόλυμα κτισθήναι, καθώς έγέ

“ the Jews inflicted on him, and γραπτο" ταύτα πάντα και έδει αυ- « his resurrection, and being τον παθείν, και μετ' αυτόν και έσται.

“ taken up to heaven before Je

“ rusalem was built, as it is writΤαύτα ούν επιγνόντες, επιστεύσα

These things are

all μεν τω Θεώ δια των γεγραμμένων

what he ought to have suffered, εις αυτόν. Και μετ' ολίγα επιφέρει

and those things which should be πάλιν, θεία προνοία τας προφητείας

after him. We therefore, when γεγενήσθαι, παριστας ώδε έγνωμεν

we perceived these things, beγαρ ότι ο Θεός αυτά προσέταξεν

“ lieved in God, by means of όντως, και ουδέν άτερ γραφής λέ

“ those things which were writγομεν.

« ten concerning him.” And α little after he again infers, that the prophecies were written by God's appointment, saying thus, “For we know that God really appointed " these things, and without the scripture we say nothing."

4. By Theodotus By zantius. He was an early writer in the second century; of whom and

whose works I shall give some account in the next number,

viz. concerning the Revelation of Peter. Ο νόμος του Θεού άμωμος, επι- The Law of the Lord is perfect, στρέφων ψυχάς νόμος και λόγος converting the soul, even our Saαυτός ο Σωτήρ λέγεται, ως Πέτρος viour himself is called the Law εν κηρύγματι.

and the Word, as Peter says in

his Preaching.

5. By Origen d. I thought it proper to cite Origen here, though the place I refer to be the same with that above produced in this Chapter, No. II. concerning Heracleon; only I have here to add, that after Origen had mentioned Heracleon's urging this Preaching of Peter, he subjoins a promise in another place to discuss hóτερόν ποτε γνήσιόν έστιν, ή νόθον, ή μικτον, « whether it be esteemed

as a genuine, spurious, or mixt piece.” But this it does not appear he any

where has done.

• In Eclog. seu Excerpt. ad Calc. Opp. Clem. Alex. p. 809.

d Tom. 14. in Joan. p. 211.

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