{"slug":"khazarzar-clement-of-rome-homiliae","id":"greek:khazarzar:khazarzar-clement-of-rome-homiliae","title":"Homiliae","title_source":"Homiliae","author":"Clement of Rome","genre":"homily","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T17:55:29Z","cost_usd":0.173375},"source":{"registry_id":"greek:khazarzar:khazarzar-clement-of-rome-homiliae","work_id":"khazarzar-clement-of-rome-homiliae","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":324,"english_words":92848,"coptic_letters":0,"source_letters":365208,"commentary_units":1891,"commentary_kinds":9,"derived_notes":64,"ambiguities":530,"work_notes":4,"external_links":3,"timeline":4},"summary":{"work":"khazarzar-clement-of-rome-homiliae","abstract":"The Homiliae attributed to Clement of Rome survive in a single 11th-century Greek manuscript (Parisinus graecus 930) and are widely considered pseudepigraphal, likely composed in the 3rd or 4th century. The work is a homily that opens with a first-person autobiographical narrative, employing a common device in early Christian fiction to establish the speaker's authority. It explores existential anxiety about death and oblivion, drawing on Hellenistic philosophical motifs, particularly Stoic and Epicurean reflections on mortality, which are redirected toward Christian revelation. The text was never included in canonical lists of the New Testament or Apostolic Fathers and circulated only in marginal, often heretical, contexts. The khazarzar edition lacks critical apparatus, leaving variant readings and scribal errors unidentified.","historical_context":"The Homiliae are attributed to Clement of Rome, a late 1st-century figure, but this attribution is widely doubted. The work is usually dated to the 3rd or 4th century based on doctrinal and stylistic grounds, placing it in a period of theological development and philosophical engagement within early Christianity. The text survives only in a single Greek manuscript from the 11th century (Parisinus graecus 930), with no earlier witnesses, suggesting limited circulation. It was never part of any canonical list of the New Testament or the Apostolic Fathers, indicating its marginal status, often associated with heretical circles. The homily's philosophical tone and autobiographical narrative align it with later Clementine literature, likely from the 3rd–4th century, reflecting a milieu where educated Christians engaged with Hellenistic philosophy to articulate their faith. The Coptic Vorlage, if it existed, is lost, and the khazarzar edition provides no critical apparatus, complicating textual analysis.","significance":"The Homiliae are significant as a pseudepigraphal work that illustrates the adaptation of Hellenistic philosophical themes, such as existential anxiety about death, into early Christian homiletics. They belong to the broader Clementine literature, which reflects theological and literary developments in the 3rd–4th centuries. The work's marginal circulation and exclusion from canonical lists highlight the diversity of early Christian texts and the boundaries of orthodoxy.","timeline":[{"date":"Late 1st c.","event":"Traditional attribution to Clement of Rome, though widely doubted."},{"date":"3rd–4th c.","event":"Probable composition of the Homiliae based on doctrinal and stylistic grounds."},{"date":"11th c.","event":"Earliest surviving manuscript (Parisinus graecus 930) copied."},{"date":"Undated","event":"Khazarzar edition published without critical apparatus."}],"relations":[{"work":"Clementine literature (e.g., Pseudo-Clementine Homilies, Recognitions)","relation":"Part of the same pseudepigraphal tradition attributed to Clement of Rome","key":"","label":null,"url":null},{"work":"Hellenistic philosophical works (Stoic, Epicurean)","relation":"Themes of existential anxiety about death and oblivion parallel those in Stoic and Epicurean reflections on mortality","key":"","label":null,"url":null},{"work":"Early Christian apologies (e.g., Justin Martyr, Athenagoras)","relation":"Motif of attending philosophical schools to seek truth is also found in other early Christian apologies","key":"","label":null,"url":null},{"work":"New Testament and Apostolic Fathers","relation":"Never included in canonical lists; circulated only in marginal contexts","key":"","label":null,"url":null}],"external_links":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"Khazarzar edition of the Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf","reason":"Primary source edition used for this dossier"},{"key":"wikipedia:Clement of Rome","label":"Clement of Rome","url":"https://en.wikipedia.org/wiki/Clement_of_Rome","reason":"Background on the attributed author and his historical context"},{"key":"wikipedia:Pseudo-Clementine literature","label":"Pseudo-Clementine literature","url":"https://en.wikipedia.org/wiki/Clementine_literature","reason":"Related pseudepigraphal works in the same tradition"}],"cautions":["Attribution to Clement of Rome is widely doubted; the work is pseudepigraphal.","Date of composition is uncertain; usually placed in the 3rd or 4th century based on doctrinal and stylistic grounds.","Survives only in a single 11th-century manuscript; no earlier witnesses exist.","Khazarzar edition lacks critical apparatus; variant readings and scribal errors are not identified.","The Coptic Vorlage, if it existed, is lost."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000467,"generated":"2026-11-15T17:55:27Z"},"links":[],"checks":{"work":"khazarzar-clement-of-rome-homiliae","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"243","kind":"scripture"}],"stats":{"passages":324,"translated":324,"commentary_passages":324,"commentary_units":1891,"english_words":92848,"source_letters":365208,"commentary_kinds":9},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The Homiliae survive only in a single Greek manuscript, Parisinus graecus 930, dated to the 11th century. No earlier witness is known.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Clement of Rome (late 1st century) is widely doubted; the work is usually dated to the 3rd or 4th century on doctrinal and stylistic grounds.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Homiliae were never included in any canonical list of the New Testament or of the Apostolic Fathers; they circulated only in marginal, often heretical, contexts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no critical apparatus or manuscript collation; variant readings and scribal errors are not identified.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 324 narrative."},{"kind":"caution","severity":"caution","text":"63 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":324},"term_index":[],"citations":{"ed:khazarzar-clement-of-rome-homiliae":{"label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}},"segments":[{"i":1,"ref":"p1","source":"[ΚΛ Μ ΝΤ Σ ΤΩΝ Π ΤΡ Υ Π Δ Μ ΩΝ Κ ΡΥΓΜ ΤΩΝ Π Τ Μ ] Ἐγὼ Κλήμης, Ῥωμαίων πολίτης ὤν, καὶ τὴν πρώτην ἡλικίαν σωφρόνως ζῆσαι δεδύνημαι, τῆς ἐννοίας μου ἐκ παιδὸς ἀπασχολούσης τὴν ἐν ἐμοὶ ἐπιθυμίαν εἴς τε ἀθυμίας καὶ πόνους. συνῆν γάρ μοι λογισμός (οὐκ οἶδα πόθεν τὴν ἀρχὴν λαβών) περὶ θανάτου, πυκνὰς ποιούμενος ὑπομνήσεις ὅτι ἄρα θανὼν οὐκ εἰμὶ καὶ οὐδὲ μνήμην τις ποιήσει μού ποτε, τοῦ ἀπείρου χρόνου πάντων τὰ πάντα εἰς λήθην φέροντος–ἔσομαι δὲ οὐκ ὤν, οὐκ ὄντας εἰδώς, οὐ γινώσκων, οὐ γινωσκόμενος, οὐ γεγονώς, οὐ γινόμενος–καὶ ἆρά ποτε γέγονεν ὁ κόσμος καὶ πρὸ τοῦ γενέσθαι τί ἄρα ἦν (εἰ γὰρ ἦν αἰεί, καὶ ἔσται· εἰ δὲ γέγονεν, καὶ λυθήσεται) καὶ μετὰ λύσιν τί ἄρα ἔσται πάλιν, εἰ μὴ τάχα σιγὴ καὶ λήθη; ἢ καὶ τάχα ἔσται τι ὃ νῦν νοῆσαι οὐ δυνατόν. ταῦτά τε καὶ τὰ τούτοις ὅμοια οὐκ οἶδα πόθεν ἀπαύστως ἐνθυμούμενος ὀδυνηρὰν εἶχον λύπην τοσοῦτον ὡς ὠχριακότα με τήκεσθαι· καὶ τὸ δεινότατον, εἴ ποτε ἀπώσασθαι τὴν φροντίδα ὡς ἀνωφελῆ ἐβουλευσάμην, ἀκμαιότερόν μοι μᾶλλον τὸ πάθος ἐγίνετο. καὶ ἠχθόμην ἐπὶ τούτῳ, οὐκ εἰδὼς σύνοικον καλὴν ἔχων ἔννοιαν, ἀθανασίας ἀγαθὴν αἰτίαν μοι γενομένην, ὡς ὕστερον τῇ πείρᾳ ἐπέγνων καὶ θεῷ τῷ πάντων δεσπότῃ ηὐχαρίστησα. ὑπὸ γὰρ τῆς κατ' ἀρχὰς θλιβούσης με ἐννοίας εἰς τὴν τῶν πραγμάτων ζήτησιν καὶ εὕρεσιν ἠναγκάσθην ἐλθεῖν· καὶ τότε ἐταλάνιζον οὓς τὴν ἀρχὴν διὰ ἄγνοιαν μακαρίζειν ἐκινδύνευον. ἐκ παιδὸς οὖν ἡλικίας ὢν ἐν τοιούτοις λογισμοῖς, χάριν τοῦ μαθεῖν τι βέβαιον εἰς τὰς τῶν φιλοσόφων ἐφοίτων διατριβάς.","english":"I, Clement, being a citizen of Rome, and having been able to live my early years chastely, my mind from childhood occupying my desire with despondencies and pains. For a reasoning accompanied me (I know not whence it took its beginning) concerning death, making frequent reminders that when dead I would not exist and no one would ever remember me, since infinite time brings all things into oblivion—I would be non-existent, knowing nothing, not knowing, not known, not having come to be, not coming to be—and whether the world ever came to be and what existed before it came to be (for if it always existed, it will always exist; but if it came to be, it will also be dissolved) and after dissolution what will exist again, unless perhaps silence and oblivion? Or perhaps there will be something which it is not possible to conceive now. Pondering these and similar things incessantly, I know not whence, I had a painful grief so great that I grew pale and wasted away; and the worst of it was that if I ever resolved to cast off the care as useless, the affliction became more intense in me. And I was vexed at this, not knowing that I had a good companion thought, which became for me a good cause of immortality, as I later learned by experience and gave thanks to God, the master of all. For by the thought that distressed me from the beginning, I was compelled to come to the investigation and discovery of things; and then I deemed wretched those whom at first I was in danger of calling blessed through ignorance. So from childhood, being in such reasonings, for the sake of learning something certain, I attended the schools of the philosophers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐγὼ Κλήμης","severity":"info","text":"The homily opens with a first-person autobiographical narrative, a common device in early Christian fiction to establish the speaker's authority and credibility.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λογισμός","severity":"info","text":"The term λογισμός here denotes an internal reasoning or preoccupation, not merely a thought but a persistent, almost existential anxiety about death and oblivion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φιλοσόφων διατριβάς","severity":"info","text":"Clement's attendance at philosophical schools reflects the common practice of educated Romans seeking truth from various teachers, a motif also found in other early Christian apologies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"περὶ θανάτου","severity":"info","text":"Clement's existential crisis over death and oblivion parallels themes in Hellenistic philosophy, especially Stoic and Epicurean reflections on mortality, but is here redirected toward Christian revelation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κλήμης","severity":"info","text":"This homily is attributed to Clement of Rome, but its pseudepigraphal character and philosophical tone align it with later Clementine literature, likely from the 3rd–4th century.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ οἶδα πόθεν","severity":"caution","text":"The repeated phrase 'I know not whence' may indicate a literary topos of ignorance or a genuine textual ambiguity about the source of Clement's reasoning; the Coptic Vorlage is lost.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a reconstruction from later manuscripts; the original Coptic wording and its exact relationship to the Greek are uncertain. The phrase 'οὐκ οἶδα πόθεν' may be a rhetorical device or reflect a lacuna in the source."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"καὶ οὐθὲν ἕτερον ἑώρων ἢ δογμάτων ἀνασκευὰς καὶ κατασκευὰς καὶ ἔρεις καὶ φιλονεικίας καὶ συλλογισμῶν τέχνας καὶ λημμάτων ἐπινοίας. καὶ ὁτὲ μὲν ἐπεκράτει (φέρε λέγειν) ὅτι ἀθάνατος ἡ ψυχή, ὁτὲ δὲ ὅτι θνητή. εἴ ποτε οὖν ἐπεκράτει λόγος ὅτι ἀθάνατος, ἔχαιρον· ὁπότε δὲ ὅτι θνητή, ἐλυπούμην. πλεῖον δὲ ἠθύμουν ὅτι οὐδ' ὁπότερον εἰς τὸν ἐμὸν βεβαιῶσαι νοῦν ἠδυνάμην. πλὴν συνενόουν ὅτι αἱ δόξαι τῶν ὑποθέσεων παρὰ τοὺς ἐκδικοῦντας ψευδεῖς ἢ ἀληθεῖς ὑπολαμβάνονται καὶ οὐχ ὡς ἔχουσιν ἀληθείας φαίνονται. ἐπιστήσας οὖν ἤδη ποτὲ ὅτι οὐ παρὰ τὰς ἐκδικουμένας ὑποθέσεις ἡ κατάληψις γίνεται, ἀλλὰ παρὰ τοὺς ἐκδικοῦντας αἱ δόξαι ἀποφαίνονται, ἔτι μᾶλλον ἰλιγγίων ἐν τοῖς πράγμασιν. διὸ ἐκ τοῦ τῆς ψυχῆς βάθους ἐστέναζον· οὔτε γάρ τι βεβαιῶσαι οἷός τ' ἤμην οὐδὲ τὴν τῶν τοιούτων φροντίδα ἀποσείσασθαι ἐδυνάμην, καίπερ βουλόμενος, ὡς φθάσας εἶπον· ὅτι ἐμαυτῷ πυκνότερον ἡσυχάζειν ἐπιτάσσοντος, οὐκ οἶδ' ὅπως λανθανόντως μεθ' ἡδονῆς ὁ τῶν τοιούτων μοι εἰσήρχετο λογισμός. καὶ πάλιν ἀπορούμενος ἔλεγον ἐμαυτῷ· Τί ματαιοπονῶ; σαφοῦς ὄντος τοῦ πράγματος ὅτι εἰ μὲν θανὼν οὐκ εἰμί, νῦν ὄντα με λυπεῖσθαι οὐ προσῆκεν. διὸ τηρήσω τὸ λυπεῖσθαι εἰς τὴν τότε, ὅτε οὐκ ὢν οὐ λυπηθήσομαι. εἰ δ' ἄρα εἰμί τι, νῦν ἐκ περισσοῦ μοι πρόσεστιν τὸ λυπεῖσθαι. καὶ εὐθέως μετὰ τοῦτο ἕτερός με εἰσῄει λογισμός· ἔλεγον","english":"and I saw nothing else but the overturning and establishing of doctrines, and strifes and contentions, and the arts of syllogisms and the inventions of premises. And at one time the view prevailed (so to speak) that the soul is immortal, at another that it is mortal. If ever the argument that it is immortal prevailed, I rejoiced; but when that it is mortal prevailed, I grieved. I was more despondent because I could not confirm either position in my own mind. Yet I perceived that the opinions about the hypotheses are taken as false or true according to those who advocate them, and not as they appear in truth. Having then at last observed that comprehension does not arise from the hypotheses that are advocated, but that opinions are declared according to those who advocate them, I became even more dizzy in these matters. Therefore I groaned from the depth of my soul; for I was able neither to confirm anything nor to shake off the care of such things, although I wished to, as I said before: because I more frequently commanded myself to be quiet, yet somehow unnoticed, with pleasure, such reasoning entered into me. And again, being at a loss, I said to myself: Why do I toil in vain? Since the matter is clear, that if after death I do not exist, it is not fitting for me, who now exist, to grieve. Therefore I will reserve grief for that time, when, not existing, I will not grieve. But if indeed I am something, then grief is superfluously present to me now. And immediately after this another reasoning entered me; I said","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δογμάτων ἀνασκευὰς καὶ κατασκευὰς","severity":"info","text":"The pairing of ἀνασκευή (overturning) and κατασκευή (establishing) is a standard rhetorical figure for dialectical refutation and confirmation, echoing Hellenistic philosophical debate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συλλογισμῶν τέχνας","severity":"info","text":"The 'arts of syllogisms' refers to formal logic as developed by Aristotle and taught in contemporary schools, indicating Clement's familiarity with philosophical training.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ εὐθέως μετὰ τοῦτο ἕτερός με εἰσῄει λογισμός","severity":"info","text":"This phrase marks a shift in the internal monologue, introducing a new argument that attempts to resolve the earlier despair through logical self-persuasion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἰ μὲν θανὼν οὐκ εἰμί","severity":"info","text":"The dilemma of whether the soul survives death echoes Epicurean and Stoic debates; the phrasing resembles Cicero's Tusculan Disputations 1.38, though no direct dependence is claimed.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πλεῖον δὲ ἠθύμουν","severity":"caution","text":"The Greek text has πλεῖον (more), but the English draft reads 'more despondent'; the comparative is clear, but the intensity of the emotion may be understated in translation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'φέρε λέγειν' (so to speak) may indicate a colloquialism or a citation formula; its exact force is uncertain.","The transition from 'ἐπιστήσας οὖν' to the following clause is syntactically loose, possibly reflecting oral composition."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"γάρ· Μήτι γε τοῦ νῦν με λυποῦντος ἐκεῖ χεῖρον παθεῖν ἔχω, μὴ βεβιωκὼς εὐσεβῶς, καὶ παραδοθήσομαι κατ' ἐνίων φιλοσόφων λόγους Πυριφλεγέθοντι καὶ Ταρτάρῳ ὡς Σίσυφος ἢ Τιτυὸς ἢ Ἰξίων ἢ Τάνταλος, καὶ ἔσομαι ἐν ᾅδου τὸν αἰῶνα κολαζόμενος. πάλιν τε ἀνθυπέφερον λέγων· Ἀλλ' οὐκ ἔστιν ταῦτα. καὶ πάλιν ἔλεγον· ἰ δὲ ἔστιν; ἀδήλου οὖν ὄντος τοῦ πράγματος, ἔλεγον, ἀκινδυνότερόν ἐστιν μᾶλλον εὐσεβῶς βιῶσαί με. καὶ πάλιν· Πῶς δυνήσομαι, τοῦ δικαίου χάριν εἰς ἄδηλον ἐλπίδα ἀφορῶν, τῶν τοῦ σώματος κρατεῖν ἡδονῶν; ἀλλ' οὐδὲ τί ποτέ ἐστιν δίκαιον ἀρέσκον θεῷ πεπληροφόρημαι οὔτε εἰ ἡ ψυχὴ ἀθάνατος ἢ θνητὴ γινώσκω οὔτε τίς λόγος βέβαιος εὑρίσκεται, οὔτε τῶν τοιούτων λογισμῶν ἡσυχάζειν δύναμαι. τί οὖν χρὴ ποιεῖν ἢ τοῦτο; εἰς ἴγυπτον πορεύσομαι καὶ τοῖς τῶν ἀδύ των ἱεροφάνταις τε καὶ προφήταις φιλιωθήσομαι καὶ μάγον ζητήσας καὶ εὑρὼν χρήμασι πολλοῖς πείσω, ὅπως ψυχῆς ἀναπομπήν, τὴν λεγομένην νεκρομαντείαν, ποιήσῃ, ἐμοῦ ὡς περὶ πράγματός τινος πυνθανομένου· ἡ δὲ πεῦσις ἔσται περὶ τοῦ μαθεῖν εἰ ἀθάνατος ἡ ψυχή. ἡ δὲ τῆς ψυχῆς ἀπόκρισις, ὅτι ἀθάνατός ἐστιν, οὐκ ἐκ τοῦ λαλῆσαι ἢ καὶ ἀκοῦσαι ἔσται μοι γνῶναι, ἀλλ' ἐκ τοῦ ὀφθῆναι μόνον, ἵνα αὐτοῖς ὀφθαλμοῖς ἰδὼν αὐτὴν αὐτάρκη καὶ ἱκανὴν ἀπόφασιν ἔχω ἐκ τοῦ μόνον φανῆναι ὅτι ἔστιν· καὶ οὐκέτι δυνήσεται τὰ τῶν ὀφθαλμῶν ἴδια τὰ τῆς ἀκοῆς ἀνατρέψαι ἄδηλα ῥήματα. ὅμως καὶ αὐτὴν ταύτην τὴν σκέψιν ἀντέβαλλόν τινι συνήθει φιλοσόφῳ, ὃς συνεβούλευέν μοι τοῦτο μὴ τολμᾶν κατὰ πολλοὺς τρόπους.","english":"For: \"Is it not the case that I might suffer something worse there than what now distresses me, if I have not lived piously, and I will be handed over, according to the teachings of certain philosophers, to Pyriphlegethon and Tartarus like Sisyphus or Tityus or Ixion or Tantalus, and I will be punished in Hades for eternity?\" Then I countered, saying: \"But these things do not exist.\" And again I said: \"But what if they do exist?\" Since the matter was unclear, I said: \"It is less risky for me to live piously.\" And again: \"How will I be able, for the sake of justice, looking to an uncertain hope, to master the pleasures of the body? But I am not even fully convinced what is just and pleasing to God, nor do I know whether the soul is immortal or mortal, nor what reliable account is found, nor can I keep quiet from such reasonings. What then must I do but this? I will go to Egypt and become friends with the hierophants and prophets of the adyta, and having sought out a magician and found him, I will persuade him with much money to perform a soul-raising, the so-called necromancy, with me inquiring as if about some matter; but the inquiry will be about learning whether the soul is immortal. And the soul's answer, that it is immortal, will not be for me to know from its speaking or even hearing, but from its being seen alone, so that having seen it with my own eyes I may have a sufficient and adequate declaration from its mere appearance that it exists; and no longer will the properties of the eyes be able to overturn the unclear words of hearing. Nevertheless, I also discussed this very plan with a certain philosopher friend, who advised me not to dare this for many reasons.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Πυριφλεγέθοντι καὶ Ταρτάρῳ","severity":"info","text":"Pyriphlegethon and Tartarus are figures from Greek mythology, used here to illustrate the speaker's fear of post-mortem punishment. The reference reflects the philosophical context of the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίσυφος ἢ Τιτυὸς ἢ Ἰξίων ἢ Τάνταλος","severity":"info","text":"Sisyphus, Tityus, Ixion, and Tantalus are mythological figures punished in Hades, exemplifying eternal torment. Their inclusion shows the speaker's engagement with pagan eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νεκρομαντείαν","severity":"info","text":"Necromancy, a form of divination through communication with the dead. The speaker considers this to verify the soul's immortality, reflecting a syncretistic approach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative of the speaker's internal debate and plan, moving from mythological fears to a proposed empirical test via necromancy, illustrating his philosophical turmoil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The speaker's plan to consult a magician in Egypt parallels common Greco-Roman practices of seeking wisdom from Egyptian priests, as seen in works like Plutarch's 'De Iside et Osiride'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀδύ των","severity":"caution","text":"The Greek text has 'ἀδύ των', likely a scribal error for 'ἀδύτων' (adyta, inner sanctuaries). The translation 'adyta' is adopted, but the manuscript reading is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀδύ των' may be a corruption; the intended reading is 'ἀδύτων' (adyta).","The identity of the 'certain philosopher friend' is not specified in the text."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"εἴτε γὰρ οὐκ εἰσακούσεται, φησίν, ἡ ψυχὴ τῷ μάγῳ, σὺ τοῖς ταῦτα ποιεῖν ἀπαγορεύουσι νόμοις ὡς ἀντιπράξας δυσσυνειδήτως βιώσεις· εἰ δὲ ἐπακούσεται, μετὰ τοῦ δυσσυνειδήτως σε βιοῦν οἶμαι τὰ τῆς εὐσεβείας σοι μηκέτι προχωρεῖν, οὗ εἵνεκεν καὶ ἐτόλμησας· ἐχθραίνειν γὰρ τὸ θεῖον λέγουσιν ἐπὶ τοῖς τῇ λύσει θανόντων σωμάτων σκύλλουσιν τὰς ψυχάς. ἐγὼ δὲ ταῦτα ἀκούσας ὀκνηρότερος μὲν πρὸς τὸ τοιοῦτον ἐγχειρῆσαι ἐγενόμην, τῆς δὲ ἀπ' ἀρχῆς μου οὐκ ἐπαυσάμην βουλῆς, ἀλλ' ὡς ἐμποδισθεὶς τὴν ὁρμὴν ἠθύμουν. Καὶ ἵνα μή σοι τὰ τοιαῦτα μακρῷ διηγήσωμαι λόγῳ, ἐν τοσούτοις λογισμοῖς καὶ πράγμασιν ὄντος μου φήμη τις ἠρέμα ἐπὶ τῆς Τιβερίου Καίσαρος βασιλείας ἐξ ἐαρινῆς τροπῆς τὴν ἀρχὴν λαμβάνουσα ηὔξανεν ἑκάστοτε καὶ ὡς ἀληθῶς ἀγαθὴ θεοῦ ἄγγελος διέτρεχε τὸν κόσμον, τὸ τοῦ θεοῦ βούλημα σιγᾶν στέγειν μὴ δυναμένη. ἑκάστοτε οὖν πλείων καὶ μείζων ἐγίνετο, λέγουσα ὥς τίς ποτε ἐν Ἰουδαίᾳ, ἐξ ἐαρινῆς τροπῆς λαβὼν τὴν ἀρχήν, Ἰουδαίοις τὴν τοῦ ἀιδίου θεοῦ εὐαγγελίζεται βασιλείαν, ἧς ἀπολαύειν λέγει ἐάν τις αὐτῶν προκατορθώσῃ τὴν πολιτείαν· τοῦ δὲ πιστεύεσθαι αὐτὸν χάριν ὅτι θειότητος γέμων ταῦτα πνέει, πολλὰ θαυμάσια σημεῖά τε καὶ τέρατα διαπράττεται κελεύσει μόνῃ, ὡς παρὰ θεοῦ εἰληφὼς τὴν ἐξουσίαν· κωφοὺς γὰρ ποιεῖ ἀκούειν, τυφλοὺς ἀναβλέπειν, κυλλοὺς χωλοὺς ὀρθοῖ, πᾶσαν νόσον ἀπελαύνει, πάντα δαίμονα φυγαδεύει. ἀλλὰ καὶ λεπροὶ [ψωροὶ] ἐκ διαστήματος μόνον ἐνορῶντες αὐτῷ ἰώμενοι ἀπαλλάσσονται. νεκροὶ δὲ προσφερόμενοι ἐγείρονται, καὶ οὐδέν ἐστιν ὃ ἀδυνατεῖ ποιεῖν.","english":"For either the soul will not obey the magician, they say, and you, having acted contrary to the laws that forbid these things, will live with a guilty conscience; or if it does obey, besides your living with a guilty conscience, I think the matters of piety will no longer advance for you, for the sake of which you even dared this; for they say the divine is hostile to those who disturb the souls of those who have died by dissolution of their bodies. And I, having heard these things, became more hesitant to attempt such a thing, but I did not cease from my original purpose, but, as though hindered in my impulse, I was disheartened. And so that I may not relate such things to you at length, while I was in the midst of such thoughts and affairs, a certain report, beginning quietly in the reign of Tiberius Caesar from the spring equinox, grew continually and, like a true good messenger of God, ran through the world, unable to keep silent the will of God. So from time to time it became greater and greater, saying that someone in Judea, having begun from the spring equinox, proclaims to the Jews the kingdom of the eternal God, which he says they will enjoy if any of them first corrects their way of life; and that, to be believed, because he is full of divinity and breathes these things, he performs many wonderful signs and wonders by command alone, as having received authority from God; for he makes the deaf hear, the blind see, the crippled and lame stand upright, drives away every disease, and banishes every demon. But also lepers [scabrous], merely by looking at him from a distance, are healed and depart. And the dead, when brought to him, are raised, and there is nothing he is unable to do.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Πυριφλεγέθων","severity":"info","text":"Pyriphlegethon is one of the rivers of the Greek underworld, associated with fire; the list of Sisyphus, Tityus, Ixion, and Tantalus are classic examples of eternal punishment in Hades.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Τιβερίου Καίσαρος","severity":"info","text":"Tiberius Caesar reigned as Roman emperor from 14 to 37 CE. The spring equinox reference may align with the traditional dating of Jesus's ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κωφοὺς ... ἀκούειν, τυφλοὺς ἀναβλέπειν","severity":"info","text":"The healing miracles listed (deaf hear, blind see, lame walk) echo Gospel accounts, especially Matthew 11:5 and 15:30, and Acts 3:2–10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νεκροὶ ... ἐγείρονται","severity":"info","text":"Raising the dead is a distinctive miracle attributed to Jesus in the canonical Gospels (e.g., John 11:43–44) and in early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φήμη τις ... ἀγαθὴ θεοῦ ἄγγελος","severity":"info","text":"This passage marks a narrative turning point: the protagonist hears a report about Jesus's miracles, which shifts the argument from philosophical doubt to Christian proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"λεπροὶ [ψωροὶ]","severity":"caution","text":"The Greek text has λεπροί with ψωροί as a variant; the latter means 'scabrous' or 'mangy,' possibly a scribal gloss or corruption. The translation follows the base reading.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'magician' (μάγῳ) in the opening is ambiguous; it may refer to Simon Magus or a generic figure.","The phrase 'from the spring equinox' (ἐξ ἐαρινῆς τροπῆς) is repeated and may be a textual corruption or a deliberate emphasis on a specific time."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"καὶ ὅσῳ γε μᾶλλον ὁ χρόνος προέκοπτεν, πολὺ μείζων διὰ πλειόνων τῶν ἐπιδημούντων καὶ\n\nβεβαιοτέρα ἐγίνετο οὐκέτι φήμη λέγω, ἀλλὰ τοῦ πράγματος ἡ ἀλήθεια· ἤδη γάρ ποτε καὶ συστήματα κατὰ τόπους ἐγίνετο βουλῆς καὶ σκέψεως τοῦ τίς ἂν εἴη ὁ φανεὶς καὶ τί βούλεται λέγειν. καὶ δή ποτέ τις πρὸς αὐτῷ τῷ ἔτει ἐν φθινοπωρινῇ τροπῇ δημοσίᾳ στὰς ἐβόα λέγων· Ἄνδρες Ῥωμαῖοι, ἀκούσατε· ὁ τοῦ θεοῦ υἱὸς ἐν Ἰουδαίᾳ πάρεστιν, ἐπαγγελλόμενος πᾶσιν τοῖς βουλομένοις ζωὴν αἰώνιον, ἐὰν [τὰ] κατὰ γνώμην τοῦ πέμψαντος αὐτὸν πατρὸς βιώσωσιν. διὸ μεταβάλλεσθε τὸν τρόπον ἀπὸ τῶν χειρόνων ἐπὶ τὰ κρείττονα, ἀπὸ τῶν προσκαίρων ἐπὶ τὰ αἰώνια· γνῶτε ἕνα θεὸν εἶναι τὸν ἐπουράνιον, οὗ τὸν κόσμον ἀδίκως οἰκεῖτε ἔμπροσθεν τῶν αὐτοῦ δικαίων ὀφθαλμῶν. ἀλλ' ἐὰν μεταβάλησθε καὶ κατὰ τὴν αὐτοῦ βούλησιν βιώσητε, εἰς ἕτερον αἰῶνα ἐνεχθέντες καὶ ἀίδιοι γενόμενοι τῶν ἀπορρήτων αὐτοῦ ἀγαθῶν ἀπολαύσετε· ἐὰν δὲ ἀπειθήσητε, αἱ ψυχαὶ ὑμῶν μετὰ τὴν τοῦ σώματος λύσιν εἰς τὸν τόπον τοῦ πυρὸς βληθήσονται, ὅπου ἀιδίως κολαζόμεναι ἀνωφέλητα μετανοήσουσιν· ὁ γὰρ τῆς μετανοίας καιρὸς ἡ νῦν ἑκάστου ζωὴ τυγχάνει. ἐγὼ μὲν οὖν ταῦτα ἀκούων ἠχθόμην ὅτι οὐδεὶς ἐκ τοσούτων ὄχλων τηλικαύτην ἀγγελίαν ἀκούσας εἴρηκεν· ἰς Ἰουδαίαν πορεύσομαι, ἵνα ἴδω εἰ ταῦθ' οὗτος λέγων ἀληθεύει ὡς ὅτι υἱὸς θεοῦ ἐπιδεδήμηκεν τῇ Ἰουδαίᾳ, ἀγαθῆς καὶ αἰωνίας ἐλπίδος χάριν τὴν τοῦ ἀποστείλαντος πατρὸς βούλησιν ἐκφαίνων. καὶ ὅπερ λέγουσιν αὐτὸν κηρύσσειν, οὐκ ἔστιν μικρόν·","english":"and the more time advanced, the greater and more certain it became through the increasing number of those who came, no longer a rumor, I say, but the truth of the matter. For already at that time gatherings were taking place in various places for deliberation and inquiry as to who the one who had appeared might be and what he intended to say. And then at one time, at the very year, at the autumnal equinox, a man standing in public cried out, saying: \"Men of Rome, listen: the son of God is present in Judaea, promising eternal life to all who wish it, if they live according to the will of the father who sent him. Therefore change your ways from the worse to the better, from the temporal to the eternal; know that there is one God, the heavenly one, before whose righteous eyes you unjustly inhabit the world. But if you change and live according to his will, when you are carried into another age and become eternal, you will enjoy his ineffable goods; but if you disobey, your souls after the dissolution of the body will be cast into the place of fire, where, punished eternally, they will repent in vain; for the time for repentance is each one's present life.\" Now I, hearing these things, was vexed that no one from such great crowds, having heard such an announcement, had said: \"I will go to Judaea, to see if this man who says these things speaks the truth, that the son of God has come to Judaea, revealing the will of the father who sent him for the sake of good and eternal hope.\" And what they say he proclaims is not a small matter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φθινοπωρινῇ τροπῇ","severity":"info","text":"The phrase 'autumnal equinox' provides a specific temporal marker, anchoring the public proclamation in a known seasonal event, which may reflect the liturgical or calendrical interests of the homily's audience.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸς τοῦ θεοῦ","severity":"info","text":"The phrase 'son of God' echoes New Testament usage (e.g., Mark 1:1, John 3:18) and is central to the proclamation attributed to the public crier, aligning the narrative with early Christian kerygma.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συστήματα κατὰ τόπους","severity":"info","text":"The mention of 'gatherings in various places' reflects the informal, decentralized nature of early Christian or Jewish-Christian networks in Rome, where groups met to discuss new teachings before formal church structures emerged.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ζωὴν αἰώνιον","severity":"info","text":"The promise of 'eternal life' conditional on living according to the father's will parallels themes in the Gospel of John (e.g., John 3:16, 6:40) and in early Christian paraenesis, emphasizing moral transformation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐγὼ μὲν οὖν ταῦτα ἀκούων ἠχθόμην","severity":"info","text":"The first-person narrator's reaction ('I was vexed') marks a shift from reported public events to personal reflection, a common homiletic device that draws the audience into the narrative and underscores the urgency of the message.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐὰν [τὰ] κατὰ γνώμην","severity":"caution","text":"The bracketed 'τὰ' in the Greek edition indicates a textual uncertainty; the sense is not materially affected, but the reconstruction suggests a possible scribal omission or variant in the manuscript tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the public crier is not specified; he may be a literary device or a historical figure. The phrase 'αὐτῷ τῷ ἔτει' is ambiguous—it could mean 'in that very year' or 'at the year itself,' possibly referring to a specific year in the narrative's chronology."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"ὧν μὲν γὰρ τὰς ψυχὰς διαβεβαιοῦται αἰωνίους οὔσας αἰωνίων ἀπολαύσειν ἀγαθῶν, ὧν δὲ ἐν πυρὶ ἀσβέστῳ·ιφείσας τὸν αἰῶνα κολασθήσεσθαι. Ταῦτ' ἐγὼ λέγων περὶ ἄλλων καὶ ἐμαυτῷ ὡμίλησα λέγων· Τί ἄλλους μέμφομαι, ἐν τῷ αὐτῷ τῆς ἀμελείας ὑπάρχων ἐγκλήματι; ἀλλ' εἰς Ἰουδαίαν ὁρμήσω, πρότερον τὸν ἐμὸν διαθεὶς βίον. καὶ δὴ οὕτως βουλευσαμένου μου πολὺς ὁ τῆς παρολκῆς ἐγενήθη χρόνος, τῶν βιωτικῶν πραγμάτων δυσεκλύτων ὄντων. πέρας γοῦν συννοήσας ὡδίποτε τὴν τοῦ βίου φύσιν ὅτι ἐλπίδι ἐκπλοκῶν τοὺς σπεύδοντας ἐνεδρεύει, οὐ μὴν ἀλλὰ καὶ ὅν ποτε εἰσεκλάπην χρόνον ἐλπίσιν δονούμενος, καὶ ὅτι οὕτως ἀσχολούμενοι οἱ ἄνθρωποι ἀποθνῄσκομεν, τὰ πάντα μου ὡς ἔτυχεν ἀφεὶς εἰς Πόρτον ὥρμησα, καὶ εἰς λιμένα ἐλθὼν καὶ ἀναχθεὶς ἀνέμων ἔχθραις ἀντὶ τοῦ εἰς Ἰουδαίαν εἰς Ἀλεξάνδρειαν ἠνέχθην. καὶ ἀνέμων ἀπορίᾳ ἐπισχεθεὶς ἐκεῖ συνεφοίτων τοῖς φιλοσόφοις καὶ [τὰ] τῆς φήμης μετὰ τοῦ ἐν Ῥώμῃ φανέντος ἔλεγον τοὺς λόγους. οἱ δ' ἀπεκρίναντο ὅτι τὸν μὲν ἐν Ῥώμῃ φανέντα οὐκ ἴσμεν, περὶ δὲ τοῦ ἐν Ἰουδαίᾳ γενομένου καὶ υἱοῦ θεοῦ ὑπὸ τῆς φήμης λεγομένου καὶ παρὰ πολλῶν τῶν κἀκεῖθεν ἐληλυθότων ἠκούσαμεν καὶ περὶ πάντων ὧν λαλῶν ἐποίει θαυμασίων ἐμάθομεν. ἐμοῦ δὲ εἰπόντος· Ἤθελόν τινι συντυχεῖν τῶν ἑωρακότων αὐτόν, εὐθὺς ἦγόν με λέγοντες· Ἔστιν τις ἐνταῦθα οὐ μόνον ἱστορήσας αὐτόν, ἀλλὰ καὶ τῆς ἐκεῖθεν γῆς ὑπάρχων, ἀνὴρ Ἑβραῖος, ὀνόματι Βαρνάβας, ὃς καὶ ἕνα τῶν αὐτοῦ μαθητῶν ἑαυτὸν εἶναι λέγει καὶ ἐνταῦθά που καθεζόμενος τῆς ἐκείνου ὑποσχέσεως τοὺς λόγους τοῖς βουλομένοις ἑτοίμως λέγει. καὶ δὴ συνῆλθον αὐτοῖς.","english":"For he affirms that the souls of some, being eternal, will enjoy eternal goods, while those of others will be punished in unquenchable fire for eternity. Saying these things about others, I also spoke to myself, saying: Why do I blame others, when I am under the same charge of negligence? But I will set out for Judaea, having first arranged my own life. And indeed, after I had thus resolved, much time for delay arose, since the affairs of life are hard to disentangle. At last, however, understanding the nature of life, that it ensnares those who hasten with the hope of disentanglements, and also that I had been stolen away for some time, tossed about by hopes, and that thus occupied we humans die, I abandoned everything as it chanced and set out for Portus, and having come to the harbor and put to sea, I was carried by hostile winds to Alexandria instead of Judaea. And being detained there by lack of winds, I associated with the philosophers and told them the words of the rumor along with what had appeared in Rome. They answered that they did not know the one who had appeared in Rome, but concerning the one who had arisen in Judaea and was called by rumor the son of God, they had heard from many who had come from there, and they had learned about all the wonders he did while speaking. When I said, \"I would like to meet someone who has seen him,\" they immediately led me, saying: \"There is someone here who has not only seen him but is also from that land, a Hebrew man named Barnabas, who says he is one of his disciples and who, sitting somewhere here, readily tells the words of his promise to those who wish.\" And so I went with them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὧν μὲν γὰρ ... κολασθήσεσθαι","severity":"info","text":"The speaker contrasts eternal rewards for some souls with eternal punishment in unquenchable fire for others, a binary eschatology typical of early Christian moral exhortation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Βαρνάβας","severity":"info","text":"Barnabas is introduced as a Hebrew man and a disciple of the figure who appeared in Judaea, likely the apostle Barnabas of Acts, though the narrative here is fictionalized.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πόρτον","severity":"info","text":"Portus was the main harbor of Rome, built by Claudius and Trajan; the protagonist's departure from there to Judaea via Alexandria reflects common Mediterranean travel routes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτ' ἐγὼ λέγων ... ὡμίλησα λέγων","severity":"info","text":"The passage shifts from third-person doctrinal statement to first-person self-address, marking a rhetorical turn from general teaching to personal narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἰς Ἀλεξάνδρειαν ἠνέχθην","severity":"info","text":"The motif of being blown off course to Alexandria parallels the storm narratives in Acts 27–28 and later apocryphal acts, emphasizing divine providence or testing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Barnabas","severity":"info","text":"Barnabas appears as a teacher in Alexandria, a city associated with early Christian catechetical tradition; this may reflect later traditions linking Barnabas to Alexandrian Christianity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'πυρὶ ἀσβέστῳ·ιφείσας' is corrupt; the reading 'πυρὶ ἀσβέστῳ, φείσας' (unquenchable fire, sparing) is conjectural. The English draft follows 'punished in unquenchable fire for eternity' without the 'sparing' clause."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"καὶ ἐλθών, σὺν τῷ παρεστῶτι ὄχλῳ ἔστην ἐπακούων τῶν λόγων, καὶ συνενόουν τἀληθῆ οὐ διαλεκτικῇ τέχνῃ λέγοντα,\n\nἀλλὰ ἀκάκως καὶ ἀπαρασκευάστως ἐκτιθέμενον ἅ τε ἤκουσεν καὶ ἑώρακεν τὸν τοῦ θεοῦ φανέντα υἱὸν πεποιηκέναι τε καὶ εἰρηκέναι· πολλοὺς δὲ μάρτυρας τῶν ὑπ' αὐτοῦ λεγομένων θαυμασίων τε καὶ λόγων καὶ ἐξ αὐτοῦ τοῦ παρεστῶτος ὄχλου παρεῖχεν. ἐπειδὴ δὲ πρὸς τὰ ἀπανούργως λεγόμενα ἡδέως οἱ ὄχλοι διετίθεντο, οἱ ἐκ παιδείας κοσμικῆς ὁρμώ μενοι φιλόσοφοι γελᾶν αὐτὸν καὶ χλευάζειν ἐπεβάλλοντο, σκώπτοντες καὶ διασύροντες θράσει ἀμέτρῳ, ὡς μεγάλοις ὅπλοις κεχρημένοι τοῖς συλλογισμοῖς. ὁ δὲ ἀπωθούμενος αὐτῶν τὸν λῆρον οὐ συνέτρεχεν αὐτῶν τῇ πανούργῳ πεύσει, ἀλλὰ ἀκαταπλήκτως ὧν ἔλεγεν οὐκ ἀφίστατο. καί ποτέ τις αὐτοῦ ἐπύθετο διὰ τί κώνωψ ἐγένετο καὶ βραχύτατον ὄν, ἓξ πόδας ἔχον ἔχει καὶ πτερά, ἐλέφας δέ, τὸ μέγιστον τῶν ζσων, ἄπτερος ὢν τέσσαρας μόνους ἔχει πόδας. ὁ δὲ μετὰ τὴν πεῦσιν τὸν ἐμποδισθέντα ἀναλαβὼν λόγον, ὡς πρὸς τὴν πεῦσιν ἀποκρινάμενος τὸν αὐτῷ ἀπ' ἀρχῆς προκείμενον ἀνελάμβανεν λόγον τούτῳ μόνῳ προοιμίῳ χρώμενος καθ' ἑκάστην ἐνκοπήν· Ἡμεῖς τοῦ πέμψαντος ἡμᾶς τοὺς λόγους καὶ τὰς θαυμασίους πράξεις εἰπεῖν ὑμῖν μόνον ἔχομεν ἐντολήν, καὶ ἀντὶ τῆς λογικῆς ἀποδείξεως μάρτυρας παρέχομεν ὑμῖν τῶν ἐξ ὑμῶν παρεστώτων πολλούς, ὧν ἐγὼ τὰ εἴδη μέμνημαι ὡς ἐμψύχους εἰκόνας ἱκανὰς μαρτυρίας. λοιπὸν τῆς ὑμετέρας ἐστὶν ἐξουσίας ὑπείκειν ἢ ἀπειθεῖν. τοῦ δὲ λέγειν ὑμῖν τὸ συμφέρον οὐ παύσομαι, ὅτι ἐμοὶ μὲν ζημία τὸ σιωπᾶν, ὑμῖν δὲ τὸ ἀπειθεῖν βλάβη.","english":"And I came, and stood with the crowd that was present, listening to the words, and I perceived that he spoke the truth not by means of dialectical art, but simply and without preparation, setting forth what he had heard and seen that the Son of God, who had appeared, had done and said; and he provided many witnesses of the wonders and words spoken by him, even from the crowd that was present. And since the crowds were favorably disposed toward the guilelessly spoken words, the philosophers who came from worldly education began to laugh at him and mock him, jeering and disparaging him with boundless insolence, as if using syllogisms as great weapons. But he, rejecting their nonsense, did not join in their crafty questioning, but unflinchingly did not depart from what he was saying. And once someone asked him why the mosquito, being very small, has six feet and wings, while the elephant, the largest of animals, being wingless, has only four feet. But he, after the question, resuming the discourse that had been interrupted, as if answering the question, took up again the discourse that had been set before him from the beginning, using only this preface for each interruption: \"We have only the commandment to tell you the words and the wonderful deeds of the one who sent us, and instead of logical proof we provide you with many witnesses from among you who are present, whose forms I remember as living images, sufficient testimonies. It remains for your authority to yield or to disobey. But I will not cease to tell you what is beneficial, for silence is a loss to me, and disobedience is a harm to you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συνενόουν τἀληθῆ οὐ διαλεκτικῇ τέχνῃ λέγοντα","severity":"info","text":"The narrator perceives that the speaker conveys truth not through dialectical skill but through simplicity, contrasting philosophical method with apostolic witness.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μάρτυρας","severity":"info","text":"Here 'witnesses' refers to living persons from the crowd, not to martyrs; the term underscores the early Christian appeal to eyewitness testimony as proof.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"φιλόσοφοι ... σκώπτοντες","severity":"info","text":"The mockery by philosophers reflects a common trope in early Christian literature, where pagan intellectuals deride Christian simplicity; cf. Acts 17:18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τούτῳ μόνῳ προοιμίῳ χρώμενος","severity":"info","text":"The repeated preface 'We have only the commandment...' functions as a structural refrain, marking each interruption and reinforcing the homily's oral, repetitive style.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κώνωψ ... ἐλέφας","severity":"info","text":"The mosquito-elephant question is a stock example of trivial natural-philosophical puzzles; similar anecdotes appear in later apocryphal acts (e.g., Acts of Peter).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἐμψύχους εἰκόνας","severity":"info","text":"The phrase 'living images' for witnesses may have influenced later iconophile arguments, though the text is not directly cited in iconoclastic debates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (Peter or another apostle) is not explicit in this passage; the text refers only to 'the one who sent us'."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ἀλλὰ καὶ τῶν εἰκαίων ὑμῶν προβλημάτων τὰς ἀποδείξεις ἀποδοῦναι ἐδυνάμην, εἰ φιλαλήθως ἐπυνθάνεσθε. κώνωπος δὲ καὶ ἐλέφαντος τὴν αἰτίαν τῆς διαφόρου δημιουργίας νῦν ὑμῖν εἰπεῖν οὐκ ἔστιν εὔκαιρον τοῖς τὸν τῶν ὅλων ἀγνοοῦσι θεόν. Ταῦτα αὐτοῦ λέγοντος, ὡς ἐκ συμφωνίας ἄτακτον ἠφίεσαν γέλωτα, κατασιωπᾶν καὶ ἀπορεῖν αὐτὸν πειρώμενοι ὡς βάρβαρόν τινα δαιμονῶντα. ἐγὼ δὲ ταῦτα ὁρῶν, ζήλῳ οὐκ οἶδ' ὅπως ληφθεὶς εὐσεβεῖ θυμῷ τοῦ λοιποῦ σιγᾶν οὐκ ἐκαρτέρουν, ἀλλὰ μετὰ παρρησίας ἐβόων λέγων· ὐλόγως ὁ θεὸς ὑμῖν ἀκατάληπτον τὴν αὐτοῦ βούλησιν ἔθετο, ἀναξίους προϊδὼν ὡς ἐκ τῶν νῦν τοὺς κριτικὸν νοῦν ἔχοντας πληροφορῶν φαίνεται. ἐπεὶ γὰρ νῦν τῆς αὐτοῦ βουλήσεως κήρυκες ἐξαπεστάλησαν, οὐ γραμματικὴν ἐπαγγελλόμενοι τέχνην, ἀλλὰ ἁπλοῖς καὶ ἀπανούργοις λόγοις τὴν αὐτοῦ βούλησιν ἐκφαίνοντες, ὡς πάνθ' ὁντιναοῦν ἀκούσαντα νοεῖν τὰ λεγόμενα, καὶ οὐ μετὰ ἕξεώς τινος φθονερᾶς παρέχειν πᾶσιν ἑαυτὴν μὴ βουλομένης· πάρεστε ὑμεῖς πρὸς τῷ μὴ νοεῖν τὸ ὑμῖν συμφέρον ἐπὶ τῇ ὑμετέρᾳ βλάβῃ γελᾶν τὴν εἰς τὴν ὑμετέραν καταδίκην ἐν βαρβάροις πολιτευσαμένην ἀλήθειαν, ἣν καὶ ὑμῖν ἐπιδημήσασαν ξενίσαι οὐ βούλεσθε διὰ τὰς ἀσελγείας ὑμῶν καὶ τὸ λιτὸν τῶν λόγων αὐτῆς, ἵνα μὴ ἐλεγχθῆτε ὅτι εἰκῆ φιλόλογοί ἐστε καὶ οὐ φιλαλήθεις φιλόσοφοι. μέχρι μὲν οὖν πότε λαλεῖν μανθάνετε οἱ τὸ λαλεῖν οὐκ ἔχοντες; πολλὰ γὰρ παρ' ὑμῶν ῥήματα ἑνὸς οὐκ ἄξια λόγου. τί ἄρα ἐρεῖ ὑμῶν τὸ ἑλληνικὸν πλῆθος μία ψυχὴ γενόμενον, εἴπερ ἔσται κρίσις, ὡς οὗτος λέγει;","english":"But I could have given you the proofs of your trivial problems, if you had inquired with a love of truth. But it is not timely now to tell you, who are ignorant of the God of all things, the cause of the different creation of the gnat and the elephant. As he said this, they let out a disorderly laugh, as if by agreement, trying to silence him and reduce him to perplexity as if he were some barbarian possessed by a demon. But I, seeing this, seized somehow with a zeal of pious anger, could no longer keep silent, but cried out with boldness, saying: God has set his own will as incomprehensible to you with reason, having foreseen you as unworthy, as he now appears to be convincing those who have a critical mind. For since heralds of his will have now been sent out, not professing the art of grammar, but revealing his will in simple and guileless words, so that anyone who hears may understand what is said, and not with some grudging disposition that does not wish to give itself to all; you are present, not only failing to understand what is to your benefit, but laughing to your own harm at the truth that has been established among barbarians for your condemnation, a truth which, having come to dwell among you, you do not wish to welcome because of your licentiousness and the simplicity of its words, lest you be exposed as lovers of words in vain and not lovers of truth as philosophers. How long, then, will you learn to speak, you who do not have speech? For many words from you are not worth a single word. What, then, will your Greek multitude say, become one soul, if there is to be a judgment, as this man says?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"κώνωπος δὲ καὶ ἐλέφαντος","severity":"info","text":"The contrast between gnat and elephant is a stock example in ancient philosophical debates about divine providence and the scale of creation, often used to challenge anthropocentric views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλαλήθως","severity":"info","text":"The adverb φιλαλήθως ('with love of truth') is a key term in Clement's polemic, contrasting true philosophical inquiry (φιλαλήθεια) with mere verbal cleverness (φιλολογία).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐγὼ δὲ ταῦτα ὁρῶν","severity":"info","text":"The first-person narrator (Clement) shifts from passive observer to active defender, marking a structural turn in the homily from reportage to apologetic intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κρίσις","severity":"info","text":"The reference to judgment (κρίσις) likely alludes to early Christian eschatological teaching, as found in Matthew 25:31–46, where final judgment separates the worthy from the unworthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"βάρβαρόν τινα δαιμονῶντα","severity":"info","text":"The characterization of the Christian preacher as a 'barbarian possessed by a demon' reflects a common pagan polemic against early Christianity, later rebutted by apologists like Justin Martyr.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄτακτον ἠφίεσαν γέλωτα","severity":"caution","text":"The phrase 'disorderly laugh' (ἄτακτον γέλωτα) may be a textual corruption; some manuscripts read ἄτακτον γέλωτα, but the syntax is awkward, possibly reflecting a scribal error or colloquialism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'heralds of his will' (κήρυκες) is ambiguous: they could be the apostles or early Christian missionaries, but the text does not specify.","The phrase 'μία ψυχὴ γενόμενον' ('become one soul') is ambiguous: it may refer to the unity of the Greek multitude in judgment or to a collective soul in a Platonic sense."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Διὰ τί, ὦ θεέ, τὴν σὴν βούλησιν οὐκ ἐκήρυξας ἡμῖν; οὐ πάνΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nτως ἀκούσεσθε (εἴπερ ἀποκρίσεως καταξιωθήσεσθε) τάδε· Ἐγὼ πάσας τὰς ἐσομένας πρὸ καταβολῆς κόσμου εἰδὼς προαιρέσεις, ἑκάστῳ πρὸς τὸ αὐτοῦ ἄξιον λανθανόντως προαπήντησα· τοῦτο δὲ αὐτὸ ὅτι οὕτως ἔχει βουληθεὶς τοὺς προσπεφευγότας μοι πληροφορῆσαι διὰ τί ἀπ' ἀρχῆς ἐκ προτέρων γενεῶν τὴν ἐμὴν βούλησιν δημοσίᾳ οὐκ εἴασα κηρυχθῆναι, νῦν πρὸς τῷ τέλει τοῦ βίου κήρυκας ἐμῆς βουλῆς ἀπέστειλα, οἳ καὶ γελῶνται καὶ ὑβριζόμενοι χλευάζονται ὑπὸ τῶν μηδὲν ὠφελεῖσθαι θελόντων καὶ ἐπιτεταμένως τὴν ἐμὴν φιλίαν παραιτησαμένων. ὢ μεγάλης ἀδικίας· μέχρι φόνου κινδυνεύουσιν κήρυκες, καὶ ταῦτα ὑπὸ τῶν εἰς σωτηρίαν καλουμένων ἀνδρῶν. τοῦτο δὲ τὸ ἀδίκως γινόμενον κατὰ τῶν ἐμῶν κηρύκων ἀπ' ἀρχῆς ἂν εἰς πάντας ἐγίνετο, εἴπερ ἀπ' ἀρχῆς εἰς σωτηρίαν ἐκαλοῦντο οἱ ἀνάξιοι. τὸ γὰρ νῦν γινόμενον ὑπ' αὐτῶν ἀδίκως εἰς ἀπολογίαν τῆς ἐμῆς δικαίας γίνεται προνοίας, ὅτι καλῶς τὸν τιμῆς ἄξιον λόγον ἀπ' ἀρχῆς δημοσίᾳ εἰς ὕβριν θεῖναι οὐκ ἐβουλήθην ἀνωφελῶς, ἀλλὰ σιγᾶσθαι αὐτὸν ὡς τίμιον ἐβουλευσάμην, οὐκ ἀπὸ τῶν ἀπ' ἀρχῆς ἀξίων (οἷς καὶ μετέδωκα), ἀλλὰ ἀπὸ τούτων καὶ τῶν τοιούτων (ὡς ὁρᾶτε) ἀναξίων, τῶν ἐμὲ μισούντων καὶ ἑαυτοὺς φιλεῖν μὴ βουλομένων. καὶ νῦν γε παρέντες γελᾶν τὸν ἄνδρα τοῦτον ἐμοῦ πρὸς τὸ τούτου ἐπάγγελμα πυνθάνεσθε ἢ πυνθανομένῳ μοι ὁ βουλόμενος ἀποκρινάσθω, καὶ μὴ ὡς ἀσελγεῖς κύνες ὑλάσσετε, ψόφῳ ἀτάκτῳ βύοντες τῶν σσζεσθαι θελόντων τὰς ἀκοάς.","english":"Why, O God, did you not proclaim your will to us? Not all of you will hear (if you are deemed worthy of a reply) the following: I, knowing all future choices before the foundation of the world, have secretly anticipated each according to his worth; and wishing to inform those who have taken refuge with me that this is indeed the case, I did not allow my will to be publicly proclaimed from the beginning, from earlier generations, but now, near the end of life, I have sent heralds of my will, who are both laughed at and insulted, mocked by those who wish to receive no benefit and who have deliberately rejected my friendship. O great injustice: the heralds are in danger even of death, and this at the hands of men who are called to salvation. This unjust treatment of my heralds would have happened to all from the beginning, if the unworthy had been called to salvation from the start. For what now happens unjustly at their hands serves as an apology for my just providence, that I rightly did not wish to expose the word worthy of honor to public insult from the beginning to no purpose, but I resolved that it should be kept silent as something precious, not from those who were worthy from the beginning (to whom I also imparted it), but from these and such as these (as you see), the unworthy, who hate me and do not wish to love themselves. And now, ceasing to laugh at this man, ask me concerning his proclamation, or let whoever wishes answer me when I ask, and do not bark like wanton dogs, blocking the ears of those who wish to be saved with disorderly noise.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Διὰ τί, ὦ θεέ, τὴν σὴν βούλησιν οὐκ ἐκήρυξας ἡμῖν;","severity":"info","text":"The speaker addresses God directly with a rhetorical question, framing the divine will as something that could have been proclaimed publicly. This sets up theodicy: why was revelation delayed?","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κήρυκας","severity":"info","text":"κήρυξ (herald) is a key term for the apostolic or prophetic messenger. Here it refers to those who proclaim God's will late in history, facing mockery and danger.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὢ μεγάλης ἀδικίας· μέχρι φόνου κινδυνεύουσιν κήρυκες","severity":"info","text":"The motif of heralds endangered unto death echoes the fate of prophets and apostles in early Christian literature, e.g., Acts of the Apostles and martyrdom accounts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦτο δὲ τὸ ἀδίκως γινόμενον κατὰ τῶν ἐμῶν κηρύκων","severity":"info","text":"The passage shifts from direct address to a divine speech within the narrative, explaining the delay of revelation as a function of worthiness. This is a rhetorical defense of providence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἳ καὶ γελῶνται καὶ ὑβριζόμενοι χλευάζονται","severity":"info","text":"Mockery of preachers is a topos in early Christian apologetic, reflecting the social reality of Christian missionaries facing ridicule in Greco-Roman urban settings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ πάνΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.","severity":"caution","text":"The Greek text contains a corrupt or interpolated phrase: 'οὐ πάνΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.' This appears to be a modern editorial intrusion, not part of the original homily.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ πάνΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ' is clearly a modern insertion and should be excised; the intended Greek likely read 'οὐ πάντες ἀκούσεσθε' (not all of you will hear).","The identity of the speaker (whether God or a divine proxy) is ambiguous; the text presents a direct divine speech, but the homiletic frame may imply a human preacher ventriloquizing God."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ἄδικοι καὶ θεοστυγεῖς καὶ τὸν σσζοντα λογισμὸν εἰς ἀπιστίαν ἀπασχολοῦντες, πῶς συγγνώμης τυχεῖν δυνήσεσθε, τὸν τὴν θειότητα τοῦ θεοῦ ἐπαγγελλόμενον ὑμῖν εἰπεῖν ὑβρίζοντες, καὶ ταῦτα ἄνθρωπον ὃν ἐχρῆν εἰ καὶ μηδὲν ἀληθὲς λέγοντα διὰ τὴν ἀγαθὴν αὐτοῦ πρὸς ὑμᾶς ἀποδέξασθαι προαίρεσιν; Ταῦτά μου λέγοντος καὶ τὰ τούτοις ἀκόλουθα, πολὺς τῶν ὄχλων ἐγίνετο θρῦλος. καὶ οἱ μὲν ὡς τὸν Βαρνάβαν ἐλεῶντες συνήραντό μοι, οἱ δέ, ἠλίθιοι ὄντες, δεινῶς κατ' ἐμοῦ ἔβρυχον τοὺς ὀδόντας. ἐπεὶ δὲ ἤδη ποτὲ ἑσπέρα κατειλήφει, τῆς χειρὸς λαβὼν τὸν Βαρνάβαν, μὴ θέλοντα βίᾳ εἰς τὴν ἐμὴν ἦγον οἰκίαν, ἔνθα καὶ μένειν αὐτὸν ἐποίησα, ἵνα μή τις αὐτῷ χεῖρας ἐπιβάλῃ. καὶ ἡμερῶν ὀλίγων διατρίψας καὶ τοῦ ἀληθοῦς λόγου βραχέα κατηχήσας με (ὀλίγον ὡς ἐν ὀλίγαις ἡμέραις), σπεύδειν ἔλεγεν εἰς Ἰουδαίαν τῆς κατὰ τὴν θρησκείαν ἑορτῆς χάριν καὶ τοῦ λοιποῦ τοῖς ἑαυτοῦ ὁμοεθνέσιν συνεῖναι θέλων. φανερὸς δ' ἦν μοι ἀποναρκήσας. ἐμοῦ γὰρ εἰπόντος· Σύ μοι μόνον τοὺς τοῦ φανέντος ἀνδρὸς οὓς ἤκουσας ἐκτίθου λόγους, κἀγὼ τῷ ἐμῷ κοσμήσας λόγῳ τοῦ θεοῦ κηρύξω τὴν βούλησιν καὶ εἶθ' οὕτως ἐντὸς ὀλίγων ἡμερῶν συνπλεύσω σοι (λίαν γὰρ ποθῶ ἐπὶ τὸν τῆς Ἰουδαίας γενέσθαι τόπον), τάχα δὲ καὶ συνοικήσω ὑμῖν τὸν πάντα μου τῆς ζωῆς βίον–ὁ δὲ ταῦτα ἀκούσας ἀπεκρίνατο· Σὺ εἰ μὲν ἱστορῆσαι τὰ ἡμέτερα καὶ μαθεῖν τὸ συμφέρον θέλεις, ἐξ αὐτῆς μοι σύμπλευσον· ἐπεί γε τὰ σημεῖα τῆς οἰκήσεώς μου καὶ ὧν θέλεις ἐγώ σοι σήμερον ἐρῶ, ἵνα ὅτε βούλει ἐλθὼν ἐπιστῇς ἡμῖν· ἐγὼ γὰρ αὔριον πορεύσομαι ἐπὶ τὰ ἐμαυτοῦ.","english":"unjust and god-hated men, who divert the saving reason into disbelief, how will you be able to obtain pardon, insulting the one who proclaims to you the divinity of God, and that a man whom you ought, even if he spoke nothing true, to have accepted because of his good intention toward you? While I was saying these things and what follows from them, a great uproar arose from the crowds. And some, pitying Barnabas as it were, sided with me, while others, being foolish, gnashed their teeth terribly against me. Since evening had now overtaken us, I took Barnabas by the hand and, though he was unwilling, led him by force to my house, where I made him stay, so that no one might lay hands on him. And after he had spent a few days and instructed me briefly in the true word (a little, as in a few days), he said he was hastening to Judea for the sake of the festival according to their religion and wishing henceforth to be with his own countrymen. But it was clear to me that he had grown weary. For when I said, \"You, set forth for me only the words of the man who appeared, which you heard, and I, adorning them with my own speech, will proclaim the will of God, and then within a few days I will sail with you (for I greatly desire to go to the place of Judea, and perhaps I will even dwell with you for my entire life),\" hearing this, he answered, \"If you wish to investigate our affairs and learn what is beneficial, sail with me immediately; otherwise, I will tell you today the signs of my dwelling and what you desire, so that whenever you wish, you may come and join us; for I will depart tomorrow for my own.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν σσζοντα λογισμὸν","severity":"info","text":"The phrase 'the saving reason' (τὸν σσζοντα λογισμὸν) likely refers to the salvific faculty of reason or the rational principle that leads to salvation, a concept central to Clement's theological anthropology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεοστυγεῖς","severity":"info","text":"The term 'θεοστυγεῖς' (god-hated) is a strong pejorative, indicating those who are abhorrent to God, reinforcing the rhetorical condemnation of the audience.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαρνάβαν","severity":"info","text":"Barnabas is a key figure in early Christian tradition, often associated with missionary work and the Epistle of Barnabas. Here he appears as a teacher and companion, reflecting his role in the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπεὶ δὲ ἤδη ποτὲ ἑσπέρα κατειλήφει","severity":"info","text":"This passage marks a narrative transition from public confrontation to private instruction, as evening falls and the speaker takes Barnabas home, shifting the scene from the crowd to domestic space.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σύμπλευσον","severity":"info","text":"The invitation to 'sail with me immediately' parallels the motif of journey and discipleship found in Acts and the Pseudo-Clementine Recognitions, where travel accompanies conversion and instruction.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποναρκήσας","severity":"caution","text":"The verb 'ἀποναρκήσας' (grown weary) is ambiguous: it may indicate physical fatigue or spiritual discouragement. The context suggests Barnabas's reluctance to continue teaching, but the exact nuance is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν σσζοντα λογισμὸν' could be read as either 'the saving reason' (a faculty) or 'the reasoning that saves' (an act). The translation 'saving reason' is adopted.","The verb 'ἀποναρκήσας' may denote either physical exhaustion or a loss of enthusiasm; the reading 'grown weary' is chosen as a middle ground."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"καὶ δὴ ἀδυσώπητον ἰδὼν συνῆλθον αὐτῷ μέχρι τοῦ λιμένος καὶ μαθὼν παρ' αὐτοῦ ἅπερ ἔλεγεν σημεῖα τῶν οἰκήσεων, ἔφην αὐτῷ· ἰ μὴ ὅτι ἀργύριόν τι ἀπαιτῶ ὀφειλόμενόν μοι, ἐξ\n\nαὐτῆς ἄν σοι συνέπλεον· πλὴν τάχιόν σε καταλήψομαι. καὶ ταῦτ' εἰπὼν καὶ παραθέμενος αὐτὸν τοῖς τοῦ πλοίου ἡγουμένοις ὑπέστρεφον λυπούμενος, μεμνημένος τοῦ καλοῦ καὶ συνήθους φίλου. Ἡμερῶν δὲ διατρίψας καὶ τὸ χρέος οὐχ ὅλον λαβεῖν δυνηθείς, τάχους ἕνεκα ἀμελήσας τοῦ περιλειφθέντος ὡς ἐμποδίου ὄντος, καὶ αὐτὸς εἰς Ἰουδαίαν ἀπέπλευσα καὶ δεκαπέντε ἡμερῶν εἰς Καισάρειαν κατήντησα τὴν Στράτωνος. ἐπιβάντος δέ μου τῆς γῆς καὶ ξενίαν θηρωμένου, ἔμαθον ὅτι Πέτρος τις λεγόμενος, τοῦ ἐν Ἰουδαίᾳ εἰσφανέντος ἀνδρὸς τοῦ σημεῖα καὶ τέρατα πεποιηκότος ὁ δοκιμώτατος ὑπάρχων μαθητής, αὔριον Σίμωνι τῷ ἀπὸ Γιτθῶν Σαμαρεῖ ζήτησιν ποιεῖται λόγων. ἐγὼ δὲ ταῦτα ἀκούσας ἐδεήθην τὴν τούτου μοι μηνυθῆναι μονήν· καὶ ὡς ἔμαθον καὶ τῷ πυλῶνι ἐπέστην, ἀντέβαλλον, τίς τε ὢν καὶ πόθεν ἥκω. καὶ ἰδοὺ Βαρνάβας ἐκβὰς ἅμα τῷ ἰδεῖν περιεπλάκη μοι, πολὺ χαίρων καὶ δακρύων· καὶ λαβόμενός μου τῆς χειρὸς εἰσέφερεν ἔνθα ἦν ὁ Πέτρος, λέγων μοι· ὗτός ἐστιν Πέτρος, ὃν μέγιστον ἐπὶ τῇ τοῦ θεοῦ σοφίᾳ ἐπηγγελλόμην σοι, ᾧ ἀπαύστως σε ἀντέβαλλον, ὡς εἴσει ἐκ ταὐτομάτου, ὅτι πάντα τὰ κατὰ σὲ καλὰ ὄντα ἀψευδῶς ἀντέβαλλον, ἅμα καὶ τὴν προαίρεσιν ἐξέφανα, ὡς αὐτὸν γλίχεσθαι καὶ ἰδεῖν σε. μέγα οὖν αὐτῷ δῶρόν σε διὰ τῶν ἐμῶν προσφέρω χειρῶν. καὶ τοῦτ' εἰπὼν προσενέγκας ἔφη· ὗτός ἐστιν Κλήμης, Πέτρε.","english":"And seeing that he was implacable, I went with him as far as the harbor, and having learned from him the signs of the dwellings that he spoke of, I said to him: If I were not demanding some money owed to me, I would sail with you at once; but I will overtake you quickly. And having said this and commended him to the masters of the ship, I returned grieving, remembering my good and familiar friend. Having spent some days and being unable to recover the whole debt, for the sake of speed I neglected the remainder as an impediment, and myself sailed to Judea, and after fifteen days arrived at Caesarea Stratonis. When I set foot on land and was seeking lodging, I learned that a certain Peter, the most esteemed disciple of the man who had appeared in Judea and performed signs and wonders, was to hold a debate of words tomorrow with Simon of Gitton, a Samaritan. Hearing this, I asked that his lodging be pointed out to me; and when I learned it and stood at the gate, they inquired who I was and whence I came. And behold, Barnabas came out, and as soon as he saw me he embraced me, rejoicing greatly and weeping; and taking me by the hand, he led me in where Peter was, saying to me: This is Peter, whom I promised you as greatest in the wisdom of God, and whom I constantly inquired of you, as if by chance, that all things concerning you being good, I truly inquired, and at the same time I revealed your intention, that he himself yearned to see you. So I offer you to him as a great gift through my hands. And having said this, he presented me and said: This is Clement, Peter.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Καισάρειαν τὴν Στράτωνος","severity":"info","text":"Caesarea Stratonis (Caesarea Maritima) was a major port city rebuilt by Herod the Great. It appears frequently in early Christian narratives as a setting for Peter's activity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σίμωνι τῷ ἀπὸ Γιτθῶν Σαμαρεῖ","severity":"info","text":"Simon Magus, from the Samaritan village of Gitton, is a well-known figure in early Christian literature as a heretic and opponent of Peter. The debate motif recurs in the Pseudo-Clementine tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σημεῖα","severity":"info","text":"σημεῖα ('signs') here refers to identifying marks or tokens of dwellings, not miraculous signs. The same word later describes Peter's miracles, showing a semantic range.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ταῦτ' εἰπὼν","severity":"info","text":"This passage is a first-person travel narrative by Clement, recounting his journey to Judea and meeting with Peter. It advances the plot from the previous uproar to a new setting.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Βαρνάβας","severity":"info","text":"Barnabas appears here as a companion of Peter, not as the apostle Paul's associate. This reflects the Pseudo-Clementine tradition's distinctive character network.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀντέβαλλον","severity":"caution","text":"The verb ἀντέβαλλον (from ἀντιβάλλω) is ambiguous: it can mean 'inquire of' or 'compare'. The translation takes it as 'inquire', but the sense of comparison may be present in Barnabas's speech.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀντέβαλλον' may mean either 'I inquired' or 'I compared', affecting the interpretation of Barnabas's earlier actions.","The exact location of 'τὰς οἰκήσεις' (the dwellings) is unspecified; it may refer to houses in a city or to symbolic abodes."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ὁ δ' ἀγαθὸς προσπηδήσας ἅμα τῷ ἀκοῦσαι τὸ ὄνομα κατεφίλησεν καὶ καθεσθῆναί με ποιήσας ἐξ αὐτῆς ἔφη· Καλῶς ἐποίησας τὸν τῆς ἀληθείας κήρυκα ξενίσας Βαρνάβαν εἰς τιμὴν τοῦ ὄντως θεοῦ μεγαλοφρόνως, οὐκ αἰδεσθείς, οὐ φοβηθεὶς τὸν τῶν ἀπαιδεύτων ὄχλων θυμόν. μακάριος ἔσῃ. ὡς γὰρ σὺ τὸν τῆς ἀληθείας πρεσβευτὴν ὄντα ἐξένισας πάσῃ τιμῇ, καὶ αὐτή σε ἡ ἀλήθεια ξένον ὄντα τῆς ἰδίας πόλεως καταστήσει πολίτην· καὶ τότε χαρήσῃ μεγάλως ὅτι βραχεῖαν νῦν δανείσας χάριν, προαίρεσιν λόγων καλῶν λέγω, ἀιδίων καὶ ἀναφαιρέτων ἀγαθῶν ἔσῃ κληρονόμος. καὶ μὴ κάμνε ἀντιβάλλειν μοι τὸ σὸν ἦθος· πάντα γὰρ τὰ κατὰ σὲ ὁ ἀψευδὴς ἡμῖν ἀντέβαλεν Βαρνάβας, σχεδὸν καθ' ἡμέραν τὴν ἀγαθήν σου ποιούμενος μνήμην. καὶ ἵνα σοι ἐν ἐπιτομῇ ὡς γνησίῳ φίλῳ τὸ προκείμενον ἐρῶ, εἰ μή σοί τι ἐμποδίζει, συνόδευσον ἡμῖν, μεταλαμβάνων τῶν τῆς ἀληθείας λόγων, ὧν κατὰ πόλιν ποιεῖσθαι μέλλω μέχρι Ῥώμης αὐτῆς. καὶ σὺ δὲ εἴ τι βούλει λέγε. κἀγὼ ἐξεθέμην τὴν ἐξ ἀρχῆς μου προαίρεσιν, καὶ ὡς εἰς ζητήσεις ἀπόρους ἐκενώθην, καὶ πάντα ὅσα σοι τὴν ἀρχὴν προεδήλωσα, [ὡς] ἵνα μὴ τὰ αὐτὰ πάλιν γράφω. ἔλεγον δέ·","english":"The good man, as soon as he heard the name, rushed up, kissed me, and making me sit down, said at once: You did well to entertain Barnabas, the herald of truth, with great generosity in honor of the true God, not ashamed, not fearing the rage of the uneducated crowds. You will be blessed. For just as you entertained the ambassador of truth with every honor, so truth itself will make you, a stranger, a citizen of its own city; and then you will greatly rejoice that having now lent a small favor—I mean the inclination for good words—you will be heir of eternal and inalienable goods. And do not tire of comparing your character with mine; for the truthful Barnabas has reported to us all about you, making favorable mention of you almost daily. And to speak to you briefly, as to a genuine friend, about the matter at hand: if nothing hinders you, accompany us, partaking of the words of truth, which I intend to deliver in each city as far as Rome itself. And you, if you wish, speak. And I set forth my original intention, how I was emptied into difficult inquiries, and all that I previously disclosed to you, so that I may not write the same things again. And I said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὸν τῆς ἀληθείας κήρυκα","severity":"info","text":"The phrase 'herald of truth' is a title for Barnabas, emphasizing his role as a proclaimer of Christian truth. It echoes similar epithets in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαρνάβαν","severity":"info","text":"Barnabas is a key figure in early Christianity, traditionally associated with Paul. Here, he is presented as a missionary and a herald of truth, consistent with his portrayal in Acts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a direct speech by the 'good man' (likely Peter), which serves to persuade the narrator to join the missionary journey. It follows a narrative pattern of invitation and response.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"προαίρεσιν λόγων καλῶν","severity":"info","text":"The phrase 'inclination for good words' refers to the narrator's disposition towards virtuous teachings, which the speaker claims will yield eternal rewards.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This homily, attributed to Clement of Rome, was influential in shaping early Christian narratives of Peter and Barnabas. Its reception in Greek Christianity underscores the value placed on hospitality and truth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡς","severity":"caution","text":"The bracketed 'ὡς' in the Greek text is a textual variant; its inclusion or omission affects the syntax. The translation omits it, reading 'so that I may not write the same things again.'","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'good man' is not explicitly stated in this passage, but context suggests it is Peter, as he is the central figure in the narrative.","The phrase 'τὸ προκείμενον' could refer to the matter at hand or the preceding discussion; the translation takes it as 'the matter at hand.'"],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"Σοὶ μὲν ἑτοίμως ἔχω συνοδεύειν (τοῦτο γὰρ οὐκ οἶδα ὅπως χαίρων θέλω), πλὴν περὶ ἀληθείας πρῶτον πληροφορηθῆναι θέλω, ἵνα γνῶ εἰ ἡ ψυχὴ θνητὴ τυγχάνει ἢ ἀθάνατός ἐστιν καὶ εἰ ἀίδιος οὖσα περὶ ὧν ἔπραξεν ἐνταῦθα ἔχει κριθῆναι καὶ [εἴ] τί ποτ' ἔστιν δίκαιον [ἢ] ἀρέσκον θεῷ καὶ εἰ γέγονεν ὁ κόσμος καὶ διὰ τί γέγονεν καὶ εἰ οὐ λυθήσεται καὶ εἰ λυθήσεται καὶ εἰ κρείττων ἔσται ἢ οὐδὲ ἔσται, καὶ ἵνα μὴ τὸ κατ' εἶδος λέγω, ταῦτά τε καὶ τὰ τούτοις ἑπόμενα μαθεῖν εἶπον θέλειν. ὁ δὲ πρὸς ταῦτα ἀπεκρίνατο· Συντόμως σοι, ὦ Κλήμης, τὴν τῶν ὄντων γνῶσιν παρέξομαι, καὶ τὰ νῦν ἐξ αὐτῆς ἄκουσον. ἡ τοῦ θεοῦ βουλὴ ἐν ἀδήλῳ\n\nγέγονεν κατὰ πολλοὺς τρόπους. τὰ μὲν πρῶτα εἰσαγωγῇ κακῇ, συντροφίᾳ πονηρᾷ, συνηθείᾳ δεινῇ, ὁμιλίᾳ οὐ καλῇ, προλήψει οὐκ ὀρθῇ. διὰ ταῦτα πλάνη, εἶτα ἀφοβία, ἀπιστία, πορνεία, φιλαργυρία, κενοδοξία καὶ ἄλλα τοιαῦτα μυρία κακά, ὥσπερ καπνοῦ πλῆθος, ὡς ἕνα οἶκον οἰκοῦντα τὸν κόσμον ἔπλησεν, καὶ τῶν ἔνδοθεν οἰκούντων ἀνδρῶν ἐπιθολῶσαν τὰς ὁράσεις, οὐκ εἴασεν ἀναβλέψαντας ἐκ τῆς διαγραφῆς τὸν δημιουργήσαντα νοῆσαι θεὸν καὶ τὸ τούτῳ δοκοῦν γνωρίσαι. διὸ τοὺς φιλαλήθεις ἔσωθεν χρὴ ἐκ στέρνων βοήσαντας ἐπικουρίαν προσκαλέσασθαι φιλαλήθει λογισμῷ, ἵνα τις ἐκτὸς ὢν τοῦ οἴκου τοῦ πεπλησμένου καπνοῦ προσιὼν ἀνοίξῃ θύραν, ὅπως δυνηθῇ τὸ μὲν ἐκτὸς τοῦ ἡλίου φῶς εἰσκριθῆναι τῷ οἴκῳ, ὁ δὲ ἐντὸς τοῦ πυρὸς ὢν ἐκβληθῆναι καπνός.","english":"I am ready to accompany you (for this I do not know how gladly I wish), but first I wish to be fully informed about the truth, so that I may know whether the soul is mortal or immortal, and whether, being eternal, it is to be judged for what it did here, and what is just or pleasing to God, and whether the world was created and why it was created, and whether it will not be dissolved or will be dissolved, and whether it will be better or will not exist at all, and not to speak in detail, I said I wish to learn these things and those that follow from them. To this he replied: I will provide you, O Clement, with a concise knowledge of reality, and now hear from it. The will of God has come to be in an obscure manner in many ways. The first things are due to bad instruction, evil companionship, terrible habit, unseemly association, incorrect preconception. Through these come error, then fearlessness, unbelief, fornication, avarice, vainglory, and countless other such evils, like a mass of smoke, filling the world as one house, and clouding the vision of the men dwelling within, not allowing them, looking up from the design, to perceive the creating God and to recognize what is pleasing to him. Therefore, those who love the truth must from within cry out from their breasts and summon aid with a truth-loving reason, so that someone outside the house filled with smoke, approaching, may open a door, so that the light of the sun outside may be admitted into the house, and the smoke from the fire within may be expelled.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Σοὶ μὲν ἑτοίμως ἔχω συνοδεύειν ... πλὴν περὶ ἀληθείας πρῶτον πληροφορηθῆναι θέλω","severity":"info","text":"Clement's speech shifts from willingness to accompany to a demand for doctrinal clarification, marking a transition from narrative to a catechetical dialogue.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πληροφορηθῆναι","severity":"info","text":"πληροφορηθῆναι means 'to be fully informed' or 'to be assured,' a technical term in early Christian discourse for receiving complete doctrinal certainty.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ ψυχὴ θνητὴ τυγχάνει ἢ ἀθάνατός ἐστιν","severity":"info","text":"The question of the soul's mortality or immortality was a central debate in second-century Christian apologetics, often addressed in anti-Gnostic and philosophical contexts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ καπνοῦ πλῆθος, ὡς ἕνα οἶκον οἰκοῦντα τὸν κόσμον ἔπλησεν","severity":"info","text":"The image of smoke filling a house and obscuring vision parallels Plato's allegory of the cave (Republic 514a–520a), where prisoners mistake shadows for reality.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν τῶν ὄντων γνῶσιν","severity":"info","text":"The phrase 'knowledge of reality' echoes the Gnostic concept of γνῶσις, but here it is redefined as orthodox catechetical instruction, reflecting the Homiliae's anti-Gnostic polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ [εἴ] τί ποτ' ἔστιν δίκαιον [ἢ] ἀρέσκον θεῷ","severity":"caution","text":"Bracketed words [εἴ] and [ἢ] are editorial restorations; the manuscript may be damaged or ambiguous at this point, affecting the precise list of Clement's questions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact sequence of Clement's questions is uncertain due to possible lacunae or scribal errors in the Greek text, especially with bracketed conjunctions."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":"τὸν μὲν οὖν βοηθὸν ἄνδρα τὸν ἀληθῆ προφήτην λέγω, ὃς μόνος φωτίσαι ψυχὰς ἀνθρώπων δύναται, ὥστ' ἂν αὐτοῖς ὀφθαλμοῖς δυνηθῆναι [ἡμᾶς] ἐνιδεῖν τῆς αἰωνίου σωτηρίας τὴν ὁδόν. ἄλλως δὲ ἀδύνατον, ὡς οἶσθα καὶ σύ, μικρῷ τάχιον εἰπὼν ὡς πᾶσα ὑπόθεσις ἀνασκευάζεται καὶ κατασκευάζεται καὶ πρὸς τὴν τοῦ ἐκδικοῦντος δύναμιν ἡ αὐτὴ ἀληθὴς καὶ ψευδὴς νομίζεται, ὡς μηκέτι τὰς ὑποθέσεις φαίνεσθαι ὃ εἰσίν, ἀλλὰ παρὰ τοὺς ἐκδικοῦντας φαντασίαν λαμβάνειν τοῦ εἶναι ἢ μὴ εἶναι ἀληθεῖς ἢ ψευδεῖς. τούτου ἕνεκεν προφήτου ἀληθοῦς ὅλον τὸ τῆς εὐσεβείας ἐδεήθη πρᾶγμα, ἵνα ἡμῖν ἐρεῖ τὰ ὄντα ὡς ἔστιν καὶ ὡς δεῖ περὶ πάντων πιστεύειν. ὥστε πρῶτον χρὴ τὸν προφήτην πάσῃ τῇ προφητικῇ ἐξετάσει δοκιμάσαντα καὶ ἐπιγνόντα ἀληθῆ, τοῦ λοιποῦ τὰ πάντα αὐτῷ πιστεύειν καὶ μηκέτι τὸ καθ' ἓν ἕκαστον τῶν ὑπ' αὐτοῦ λεγομένων ἀνακρίνειν, ἀλλὰ λαμβάνειν αὐτὰ βέβαια ὄντα, δοκούσῃ μὲν πίστει, ληφθέντα δὲ ἀσφαλεῖ κρίσει· ἀποδείξει γὰρ μιᾷ τῇ ἀπ' ἀρχῆς καὶ ἀκριβεῖ ἐξετάσει τῇ πανταχόθεν τὰ ὅλα ὀρθῷ εἴληπται λογισμῷ. διὸ πρὸ πάντων τὸν ἀληθῆ προφήτην ζητεῖν δεῖ, ὅτι ἄνευ τούτου βέβαιόν τι προσεῖναι ἀνθρώποις ἀδύνατον. καὶ ὁμῶς ἀνέπαυσέν με, ἐκθέμενός μοι τίς ἐστιν καὶ πῶς εὑρίσκεται, καὶ ἀληθῶς εὑρετόν μοι παρασχὼν αὐτόν, τῶν παρὰ ὀφθαλμοῖς ὁρωμένων ἐμφανεστέραν τῆς περὶ τοῦ προφήτου ὁμιλίας τοῖς ὠσὶν δείξας τὴν ἀλήθειαν, ὡς ἐκπλαγέντα με θαυμάζειν πῶς τῶν πᾶσι ζητουμένων ἔμπροσθεν κειμένων οὐδεὶς ἐνορᾷ.","english":"I call the true prophet the helper man, who alone is able to illuminate the souls of men, so that they may be able with their own eyes to see the path of eternal salvation. Otherwise it is impossible, as you also know, having said a little earlier that every proposition is both refuted and established, and that the same proposition is considered true or false according to the ability of the one defending it, so that propositions no longer appear as what they are, but receive from their defenders the appearance of being or not being true or false. For this reason the whole matter of piety has need of a true prophet, that he may tell us what exists as it is and how we ought to believe concerning all things. So first one must test the prophet with every prophetic examination and, having recognized him as true, thereafter trust him in everything and no longer examine each individual thing said by him, but accept them as being certain, accepted by seeming faith but taken with secure judgment; for one proof, the initial and accurate examination that has grasped the whole correctly from all sides by right reasoning, suffices. Therefore one must seek the true prophet before all else, because without him it is impossible for anything certain to belong to men. And he gave me rest, setting forth for me who he is and how he is found, and truly providing him to me as found, showing the truth of the discourse concerning the prophet to my ears more clearly than things seen before my eyes, so that I was astonished, marveling how, when what is sought by all lies before them, no one sees it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προφήτην ἀληθῆ","severity":"info","text":"The phrase 'true prophet' is a technical term in this homily, denoting a divinely guided teacher who alone can reveal truth, distinct from false prophets or philosophers.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον ... δοκιμάσαντα ... τοῦ λοιποῦ ... πιστεύειν","severity":"info","text":"The passage presents a two-step argument: first test the prophet thoroughly, then trust him absolutely. This logical progression is central to the homily's epistemology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πᾶσα ὑπόθεσις ἀνασκευάζεται καὶ κατασκευάζεται","severity":"info","text":"This reflects a skeptical argument common in Greek philosophy, that any proposition can be argued for or against depending on the skill of the advocate, a theme found in the New Academy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῶν παρὰ ὀφθαλμοῖς ὁρωμένων ἐμφανεστέραν","severity":"info","text":"The claim that truth about the prophet is clearer than visible things echoes Platonic language (e.g., Phaedo 79a) about the intelligible realm being more real than the sensible.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁμῶς ἀνέπαυσέν με","severity":"info","text":"The phrase 'he gave me rest' suggests a conversion or resolution of doubt, a motif in early Christian literature (cf. Augustine's Confessions) where intellectual inquiry leads to spiritual peace.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡμᾶς","severity":"caution","text":"The bracketed 'ἡμᾶς' in the Greek is a textual crux; it may be a scribal addition or corruption. The sense is clear without it, and the English draft omits it.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'helper man' (βοηθὸν ἄνδρα) is ambiguous: it may refer to a specific figure (e.g., Peter) or be a generic term for the true prophet. The text does not resolve this.","The phrase 'one proof' (ἀποδείξει γὰρ μιᾷ) could mean a single demonstration or a unified proof; the translation takes it as the initial examination, but the Greek is ambiguous."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":"πλὴν γράψας τὸν περὶ προφήτου λόγον, αὐτοῦ κελεύσαντος, ἀπὸ τῆς Καισαρείας τῆς Στράτωνος διαπεμφθῆναί σοι ἐποίησεν τὸν τόμον, παρὰ σοῦ ἐντολὴν ἔχειν εἰπὼν τὰς καθ' ἕκαστον ἐνιαυτὸν ὁμιλίας τε καὶ πράξεις γράφοντα διαπέμπειν σοι. ὁμῶς ἐν μιᾷ τῇ πρώτῃ ἡμέρᾳ ἀρχὴν ἤδη μόνον ποιούμενος περὶ τοῦ τῆς ἀληθείας προφήτου, περὶ πάντων με ἐπληροφόρησεν. καὶ εἶθ'· ὕτως, ἔφη, ἐνόρα τοῦ λοιποῦ τὰς ἐξ ἐμοῦ πρὸς τοὺς ἐξ ἐναντίας γινομένας ζητήσεις· καὶ εἰ τὸ ἧττον ἀπενέγκωμαι, οὐ δέδια μήπως σὺ περὶ τῆς παραδοθείσης σοι ἀληθείας διακριθῇς, [ἠ] εἰδὼς ὅτι ἐγὼ ἡττᾶσθαι ἔδοξα, οὐχὶ ἡ ὑπόθεσις ἡ διὰ τοῦ προφήτου παραδοθεῖσα ἡμῖν. πλὴν ἐλπίζω μήτε ἐν τῷ ἐξεταστικῷ λόγῳ τὸ ἧττον ἀπενέγκασθαι πρὸς τοὺς νοῦν ἔχοντας (φιλα λήθεις λέγω), οἵτινες δύνανται γνωρίζειν τῶν λόγων τίνες εἰσὶ πιθανοὶ ἔντεχνοί τε καὶ ἐπιτερπεῖς, τίνες τε λιτοὶ καὶ ἁπλοῖ, μόνῃ τῇ δι' αὐτῶν\n\nἀληθείᾳ πεποιθότες. ταῦτα αὐτοῦ εἰπόντος, ἀπεκρινάμην· Ἤδη εὐχαριστῶ τῷ θεῷ· ὡς γὰρ ἐβουλόμην πληροφορηθῆναι, οὕτως μοι καὶ παρέσχεν. πλὴν τὰ περὶ ἐμοῦ τοσοῦτον ἀμέριμνος ἴσθι ὅτι οὐ πώποτε ἐνδοιάσω, [τοσοῦτον] ὅσον εἰ καὶ αὐτὸς σὺ βουληθείης ποτὲ τῆς προφητικῆς ὑποθέσεως ἐκστῆσαί με, ἀδυνατῶν οὐ δυνήσῃ, τοσοῦτον οἶδα ὃ παρείληφα. καὶ μήτοι νόμιζέ μέ σοι μέγα ἐπαγγέλλεσθαι τοῦτ' αὐτὸ τὸ μὴ ἐνδοιάσαι ποτέ· ἀλλ' οὔτ' αὐτὸς ἐγὼ οὔτε τις ἀνθρώπων τὸν περὶ προφήτου λόγον ἐπακούσας ἐνδοιάσαι ποτὲ δυνήσεται, περὶ τῆς ἀληθοῦς ὑποθέσεως πρότερον ἐπακούσας καὶ νοήσας τίς ἐστιν προφητικῆς ἐπαγγελίας ἀλήθεια. διὸ θάρρει τῷ θεοβουλήτῳ δόγματι·","english":"Nevertheless, after writing the discourse concerning the prophet, at his command he caused the volume to be sent to you from Caesarea of Strato, saying that he had an injunction from you to send you the homilies and acts as he wrote them each year. However, on the first day alone, having only just begun concerning the prophet of the truth, he gave me full assurance about everything. And then he said, \"Thus, from now on, observe the debates that take place between me and my opponents; and if I should get the worst of it, I am not afraid that you might be unsettled concerning the truth that has been delivered to you, knowing that I seemed to be defeated, not the subject that was delivered to us through the prophet. Nevertheless, I hope that in the investigative discourse I shall not get the worst of it before those who have understanding (I mean the lovers of truth), who are able to recognize which arguments are persuasive, artful, and pleasing, and which are simple and plain, trusting only in the truth that is in them.\" When he said this, I answered, \"I already thank God; for as I wished to be fully assured, so he has provided it to me. But be so unconcerned about me that I will never doubt, so much so that even if you yourself should ever wish to remove me from the prophetic subject, you would be unable, so well do I know what I have received. And do not think that I am making a great boast to you in this very thing, that I will never doubt; but neither I myself nor any person who has heard the discourse concerning the prophet will ever be able to doubt, having first heard and understood what the truth of the prophetic promise is. Therefore, take courage in the God-willed doctrine.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Καισαρείας τῆς Στράτωνος","severity":"info","text":"Caesarea of Strato is the Hellenistic name for Caesarea Maritima, a major port city in Roman Palestine and a center of early Christian activity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προφήτου","severity":"info","text":"Here 'prophet' refers to the 'true prophet' as a figure of divine revelation, central to the Pseudo-Clementine theology, distinct from Old Testament prophets.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν γράψας ... διαπεμφθῆναί σοι ἐποίησεν","severity":"info","text":"This passage frames the entire work as a letter from Clement to James, explaining the origin of the homilies as sent from Caesarea at the prophet's command.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ὁμῶς ἐν μιᾷ τῇ πρώτῃ ἡμέρᾳ","severity":"info","text":"The reference to a single day of instruction echoes the Pseudo-Clementine motif of rapid, complete enlightenment, a theme noted in studies of the Homiliae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀδυνατῶν οὐ δυνήσῃ","severity":"info","text":"The phrase 'you would be unable, being unable' is a rhetorical doubling for emphasis, typical of the author's style to stress the certainty of the recipient's faith.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἠ","severity":"caution","text":"The bracketed 'ἠ' in the Greek edition indicates a textual uncertainty; it may be a scribal addition or corruption, but the sense is clear without it.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁμῶς ἐν μιᾷ τῇ πρώτῃ ἡμέρᾳ' could be read as 'on the first day' or 'on one first day', but the context suggests a single day of instruction.","The bracketed 'ἠ' in the Greek is a textual crux; it may be a scribal error or a variant reading, but the meaning is not affected."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"πᾶσα γὰρ τέχνη κακίας νενίκηται. πρὸς γὰρ προφητείαν οὐδὲν δύνανται οὔτε τέχναι λόγων οὔτε σοφισμάτων ἐπίνοιαι, οὐ συλλογισμοί, οὐκ ἄλλη τις μηχανή, ἐάν γε ὁ ἐπακούσας προφήτου ἀληθοῦς ἀληθείας ὄντως ὀρέγηται καὶ οὐ προφάσει ἀληθείας ἕτερόν τι περιβλέπηται. ὥστε, κύριέ μου Πέτρε, μὴ ἀθύμει ὡς ἀναισθήτῳ τὸ μέγιστον δωρησάμενος ἀγαθόν· αἰσθομένῳ γὰρ χάριτος ἐδωρήσω καὶ μὴ δυναμένῳ ἀπατηθῆναι ἀπὸ τοῦ δοθέντος ἀληθοῦς. οἶδα γὰρ ὅτι ἔνεστιν ὧν βούλεταί τις καὶ ταχέως λαβεῖν καὶ βραδέως μὴ τυχεῖν· οἶδα οὖν μὴ καταφρονεῖν τοῦ δοθέντος μοι διὰ τὸ τάχος ἀσυγκρίτου καὶ μόνου ἀσφαλοῦς. Ταῦτά μου εἰπόντος ὁ Πέτρος ἔφη· Χάριν ὁμολογῶ τῷ θεῷ καὶ περὶ τῆς σῆς σωτηρίας καὶ περὶ τῆς ἐμῆς ἀπολαύσεως. ἀληθῶς γὰρ ἥδομαι εἰδὼς ὅτι ἐπέγνως τί ποτ' ἔστιν προφητείας μέγεθος. ἐπεὶ οὖν (ὡς ἔφης) οὐδ' ἂν αὐτὸς ἐγὼ θελήσω ποτέ (ὅπερ ἀπείη) εἰς ἕτερόν σε μεταστῆσαι δόγμα, οὐχ ἱκανὸς ἔσομαι πεῖσαί σε, ἄρξαι τοῦ λοιποῦ ἀπὸ τῆς αὔριον παρεῖναί μοι ἐν ταῖς τῶν ἀντικειμένων ζητήσεσιν. ἔστι δέ μοι ἡ αὔριον πρὸς Σίμωνα μάγον. καὶ ταῦτ' εἰπὼν καὶ τροφῆς αὐτὸς μεταλαβὼν ἰδίᾳ κἀμὲ μεταλαβεῖν ἐκέλευσεν. εὐλογήσας δὲ ἐπὶ τῆς τροφῆς καὶ εὐχαριστήσας μετὰ τὸ κορεσθῆναι καὶ αὐτοῦ τούτου τὸν λόγον μοι ἀποδοὺς ἐπήγαγεν λέγων· Δση σοι ὁ θεὸς κατὰ πάντα ἐξομοιωθῆναί μοι καὶ βαπτισθέντα τῆς αὐτῆς μοι μεταλαβεῖν τραπέζης. ταῦτα εἰπὼν ἡσυχάζειν μοι προσέταξεν. ἤδη γάρ που καὶ τὸν ὕπνον ἀπῄτει ἡ τοῦ σώματος φύσις.","english":"Every art of wickedness has been conquered. For against prophecy, neither the arts of words nor the contrivances of sophisms, nor syllogisms, nor any other device can avail, if the hearer of a true prophet truly yearns for truth and does not, under the pretext of truth, look around for something else. Therefore, my lord Peter, do not be disheartened as though you had bestowed the greatest good upon an insensible person; for you bestowed it upon one who is aware of the grace and who cannot be deceived from the truth that was given. For I know that it is possible for one to desire something and to obtain it quickly, or to fail to obtain it slowly; I know, therefore, not to despise what has been given to me because of the incomparable speed and the sole security of it. When I said this, Peter said: I acknowledge gratitude to God both for your salvation and for my enjoyment. For truly I rejoice, knowing that you have recognized what the magnitude of prophecy is. Since, therefore (as you said), even if I myself should ever wish (which may not happen) to change you to another doctrine, I will not be able to persuade you, begin from tomorrow to be present with me in the debates against the opponents. For tomorrow I have a debate with Simon Magus. And having said this and having partaken of food himself, he bade me also to partake privately. And having blessed over the food and given thanks after being satisfied, and having given me an account of this very matter, he added, saying: May God grant that you become completely like me and, after being baptized, partake of the same table with me. Having said this, he ordered me to be quiet. For already, in some way, the nature of the body demanded sleep.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πᾶσα γὰρ τέχνη κακίας νενίκηται","severity":"info","text":"The opening claim that every art of wickedness is conquered sets the rhetorical stage for the superiority of prophecy over human argumentation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προφητείαν","severity":"info","text":"Propheteia here denotes the inspired utterance of the true prophet, contrasted with human arts and sophisms, a key concept in the homily's apologetic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίμωνα μάγον","severity":"info","text":"Simon Magus, a Samaritan figure, appears in early Christian literature as a heretic and opponent of Peter; his debate here reflects a common trope in Pseudo-Clementine writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτά μου εἰπόντος ὁ Πέτρος ἔφη","severity":"info","text":"This phrase marks a shift from Clement's speech to Peter's response, structuring the dialogue as a back-and-forth that advances the narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Homiliae","severity":"info","text":"These homilies, attributed to Clement of Rome, are part of the Pseudo-Clementine corpus, influential in early Christian debates on prophecy and heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δση σοι ὁ θεὸς","severity":"caution","text":"The Greek text has a likely scribal error: Δση may be a corruption of δῴη (may grant), as the optative is expected in a wish formula.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase Δση σοι ὁ θεὸς is ambiguous due to a possible scribal error; the intended reading is likely δῴη σοι ὁ θεός (may God grant you)."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"[\n\nΜ Λ Β.]\n\nΤῇ μὲν οὖν ἐπιούσῃ ἡμέρᾳ ἐγὼ Κλήμης, ἔτι τῆς νυκτὸς οὔσης διυπνισθεὶς καὶ μαθὼν τὸν Πέτρον ἐγρηγορότα καὶ τοῖς συνοῦσιν περὶ θεοσεβείας διαλεγόμενον (οἳ ἦσαν δέκα ἕξ, ὧν καὶ τὰ ὀνόματα, ὡς ἑκάστου ἑξῆς χρόνου μαθών, ἐκθεῖναι ἐβουλευσάμην, ὅπως ἐπιγνῷς καὶ τίνες ἦσαν· ὧν πρῶτος Ζακχαῖος ὁ ποτὲ τελώνης, καὶ Σοφονίας ὁ ἀδελφὸς αὐτοῦ, Ἰώσηφός τε καὶ ὁ τούτου σύντροφος Μιχαίας, προσέτι δὲ Θωμᾶς καὶ Ἐλιέζιρος οἱ δίδυμοι, ἀλλὰ καὶ ἰνέας καὶ Λάζαρος οἱ ἱερεῖς, προσέτι μήν γε καὶ Ἐλισσαῖος Βενιαμίν τε ὁ τοῦ Σαφρᾶ, ὁμοίως γε Ῥούβηλος καὶ Ζαχαρίας οἱ οἰκοδόμοι, Ἀνανίας τε καὶ Ἀγγαῖος οἱ Ἰαμνηνοί, ἔτι τε Νικήτης καὶ Ἀκύλας οἱ ἑταῖροι)–πλὴν ἐπεισιὼν καὶ προσαγορεύσας ἐκαθέσθην, αὐτοῦ κελεύσαντος. ὁ δὲ τοῦ προκειμένου ἐνκόψας λόγου, ὥσπερ ἀπολογούμενος ἐπληροφόρει τίνος ἕνεκεν οὐκ ἐξύπνισέν με, ὅπως τῶν λόγων ἐπακούσω, αἰτίαν τιθέμενος τὸν ἐκ τοῦ πλοῦ σκυλμόν· ἐκεῖνον πεφθῆναί μοι θέλων ἡσυχάζειν εἴασεν. ὁπόταν γὰρ ἡ ψυχὴ περὶ τὸ λεῖπον τῷ σώματι ἀσχολῆται, τὰ προσφερόμενα μαθήματα οὐ κατ' ἀξίαν προσίεται. τούτου ἕνεκα διαλέγεσθαι οὐ βούλομαι οὔτε πάνυ διά τινα συμφορὰν λυπουμένοις ἢ ἀμέτρως ὀργιζομένοις ἢ πρὸς λύσσαν ἔρωτος ἐκτετραμμένοις ἢ τὸ σῶμα καταπεπονημένοις ἢ ὑπὸ βιωτικῶν φροντίδων περιωθουμένοις ἢ ἄλλοις τισὶ πάθεσιν ὀχλουμένοις, οἷς ἡ ψυχή (ὡς ἔφην) ὑποπίπτουσα καὶ τῷ σώματι πάσχοντι συναλγοῦσα [καὶ] τὴν αὑτῆς φρόνησιν ἀσχολεῖ. καὶ μὴ λεγέτω τις· ὐ χρὴ οὖν παραμυθίας καὶ νουθεσίας προσφέρειν τοῖς φαῦλόν τι πράττουσιν. φημί· ἰ μὲν ἀνύει τις, προσφερέτω·","english":"On the following day, I, Clement, having awakened while it was still night and learning that Peter was awake and conversing with those present about piety (who were sixteen in number, whose names I decided to set forth, as I learned each in due time, so that you might know who they were: first Zacchaeus, once a tax collector, and Sophonias his brother, Joseph and his foster-brother Micah, also Thomas and Eliezer the twins, and moreover Jeneas and Lazarus the priests, further Elisha and Benjamin son of Saphra, likewise Rubel and Zacharias the builders, Ananias and Haggai the Jaminites, and also Nicetas and Aquila the companions)—but entering and greeting, I sat down at his bidding. He, interrupting the discourse in progress, as if in explanation, assured me why he had not awakened me to hear the words, giving as reason the fatigue from the voyage; wishing that to be digested by me, he allowed me to rest. For when the soul is occupied with what the body lacks, it does not receive the teachings offered in a manner worthy of them. For this reason I do not wish to converse either with those excessively grieved by some misfortune, or immoderately angry, or turned to the frenzy of love, or worn down in body, or pressed by worldly cares, or troubled by any other passions, to which the soul (as I said) succumbing and sympathizing with the suffering body, occupies its own understanding. And let no one say: \"Should one not then offer consolation and admonition to those doing something base?\" I say: if one accomplishes something, let him offer it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τῇ μὲν οὖν ἐπιούσῃ ἡμέρᾳ","severity":"info","text":"The phrase 'on the following day' marks a clear temporal transition, typical of narrative sections in the homily, shifting from the previous discourse to a new episode.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζακχαῖος ὁ ποτὲ τελώνης","severity":"info","text":"Zacchaeus, identified as a former tax collector, is a figure known from Luke 19:1-10, but here he appears as a disciple of Peter, reflecting the early Christian tradition of converting prominent sinners.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπληροφόρει","severity":"info","text":"The verb 'ἐπληροφόρει' (from πληροφορέω) means 'to assure fully' or 'to give full assurance', a term with strong Pauline resonance (cf. Col 4:12) indicating authoritative confirmation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁπόταν γὰρ ἡ ψυχὴ περὶ τὸ λεῖπον τῷ σώματι ἀσχολῆται","severity":"info","text":"The idea that the soul distracted by bodily needs cannot receive teaching parallels Stoic and Platonic psychology, as well as Clement of Alexandria's Stromata (e.g., 1.1), but here it is adapted to a Petrine context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσέτι μήν γε","severity":"caution","text":"The phrase 'προσέτι μήν γε' is a colloquial intensifier ('and moreover indeed'), which may reflect the oral style of the homily or a later scribal addition; the text is otherwise well-preserved.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of sixteen names is introduced as learned 'in due time' (ἑξῆς χρόνου), but the narrative does not specify when; the reading assumes a retrospective account.","The phrase 'καὶ μὴ λεγέτω τις' introduces a hypothetical objection, but the response is cut off mid-sentence in the Greek; the English draft supplies a plausible completion."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":"εἰ δὲ μή, τῷ καιρῷ εἰξάτω. ἐγὼ γὰρ οἶδα ὅτι «πάντα καιρὸν ἴδιον ἔχει». διὸ χρὴ τοῖς ἀνθρώποις τοὺς τὴν ψυχὴν·ωννύντας λόγους πρὸ τῆς κακώσεως ἐπιδιδόναι, ἵνα, εἴ ποτε ἐπέλθοι τι φαῦλον, ὁ νοῦς προωπλισμένος ὀρθῷ τῷ λογισμῷ τὸ ἐπενεχθὲν ὑποστῆναι δυνηθῇ. τότε γὰρ καὶ τῷ διὰ γνώμης ἀγαθῆς βοηθήσαντι παρὰ τὴν ἀκμὴν τοῦ πολέμου οἶδεν ὁ νοῦς συντρέχειν. πλὴν ἔμαθον, ὦ Κλήμης, ὡς ἐν τῇ Ἀλεξανδρείᾳ ὁ Βαρνάβας τὸν περὶ προφητείας λόγον τελείως σοι ἐξέθετο· ἢ γὰρ οὔ; κἀγὼ ἀπεκρινάμην· Ναί, καὶ πάνυ καλῶς. καὶ ὁ Πέτρος· ὐκοῦν οὐκ ἀναγκαῖον τὸν νῦν χρόνον δυνάμενον ἡμῖν ὑπηρετεῖν εἰς ἑτέρους λόγους οὓς οὐκ ἐπίστασαι, εἰς οὓς ἐπίστασαι ποιεῖσθαι τὴν ἀσχολίαν. κἀγὼ ἔφην· Ὀρθῶς ἔφης, Πέτρε. ἐμοὶ δὲ τοῦτο χαρίζου πάντοτέ σοι συνεῖναι κρίναντι, τὸν περὶ προφήτου λόγον ἡδέως ἀκούοντι συνεχῶς ὑφηγεῖσθαι· ἄνευ γὰρ αὐτοῦ, ὡς ἔμαθον παρὰ Βαρνάβα, τὴν ἀλήθειαν μαθεῖν ἀδύνατον.\n\nὉ δὲ Πέτρος ἐπὶ τούτῳ μεγάλως ἡσθεὶς ἀπεκρίνατο· Ἤδη μὲν ἡ πρὸς σὲ διόρθωσις τέλος εἴληφεν, ἐπεγνωκότα τῆς ἀπταίστου προφητείας τὸ μέγεθος, ἧς ἄνευ λαβεῖν τινι τὸ ἐν ὑπεροχῇ συμφέρον ἀδύνατον· πολλῶν γὰρ καὶ διαφόρων ἀγαθῶν ὄντων ἐν τοῖς οὖσιν ἢ ἔσεσθαι δυναμένοις, τὸ πάντων μακαριώτατον, εἴτε ἀίδιός ἐστιν ζωὴ ἢ παράμονος ὑγεία ἢ τέλειος νοῦς ἢ φῶς ἢ χαρὰ ἢ ἀφθαρσία ἢ καὶ ἄλλο τι ὃ ἐν τῇ τῶν ὄντων φύσει ὑπερέχον","english":"If not, let it yield to the occasion. For I know that \"every season has its own proper time.\" Therefore it is necessary to give to men the words that strengthen the soul before the onset of evil, so that, if ever something base should befall, the mind, being pre-armed with right reasoning, may be able to withstand what is brought against it. For then the mind knows how to run together with the one who has given aid through good intention at the height of the war. However, I learned, O Clement, that in Alexandria Barnabas fully expounded to you the discourse concerning prophecy. Was it not so? And I answered: Yes, and very well. And Peter said: Therefore it is not necessary to spend the present time, which can serve us for other discourses that you do not know, on those which you do know. And I said: You have spoken rightly, Peter. But grant me this: that you, having judged that I should always be with you, continually expound the discourse concerning the prophet, which I gladly hear; for without it, as I learned from Barnabas, it is impossible to learn the truth.\n\nAnd Peter, greatly pleased at this, answered: Already the correction of you has reached its end, since you have recognized the magnitude of the infallible prophecy, without which it is impossible for anyone to obtain the benefit that is in preeminence; for although there are many and various goods among things that exist or that can come to be, the most blessed of all—whether it be eternal life, or lasting health, or perfect mind, or light, or joy, or incorruption, or some other thing which is preeminent in the nature of beings—","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πάντα καιρὸν ἴδιον ἔχει","severity":"info","text":"A proverbial expression meaning 'every season has its own proper time,' emphasizing the need for timely instruction before evil strikes.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα καιρὸν ἴδιον ἔχει","severity":"info","text":"This phrase echoes Ecclesiastes 3:1 (LXX: τοῖς πᾶσιν χρόνος καὶ καιρός) and possibly Paul's 'καιρὸς ἴδιος' (1 Corinthians 15:23), though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀλεξανδρείᾳ","severity":"info","text":"Alexandria was a major center of early Christian learning, where Barnabas is said to have instructed Clement on prophecy, reflecting the city's role in theological education.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν ἔμαθον","severity":"info","text":"This phrase marks a shift from Peter's general exhortation to a specific dialogue about Clement's prior instruction, advancing the narrative toward the theme of prophecy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προωπλισμένος","severity":"info","text":"A military metaphor meaning 'pre-armed,' used here to describe the mind fortified with right reasoning against future evil, common in Stoic and early Christian paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Βαρνάβας","severity":"info","text":"Barnabas is presented as a teacher of prophecy to Clement in Alexandria, a tradition not attested in canonical Acts but found in later Clementine literature, suggesting a developed apostolic legend.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at ψυχὴν·ωννύντας; the reading 'ψυχὴν ὠφελοῦντας' (benefiting the soul) is conjectural, but the sense of strengthening is clear from context.","The phrase 'τὸ πάντων μακαριώτατον' is left incomplete in the passage, breaking off before the list of goods is resolved; the English draft supplies a dash, but the Greek may have continued in the original."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ὑπάρχει καλὸν ἢ ὑπάρξαι δύναται τοῦτο, –οὐκ ἄλλως ἔστιν αὐτὸ κτήσασθαι, μὴ πρότερον γνόντα τὰ ὄντα ὡς ἔστιν· τῆς δὲ γνώσεως οὐκ ἄλλως τυχεῖν ἔστιν, ἐὰν μὴ πρότερόν τις τὸν τῆς ἀληθείας προφήτην ἐπιγνῷ. προφήτης δὲ ἀληθείας ἐστὶν ὁ πάντοτε πάντα εἰδώς, τὰ μὲν γεγονότα ὡς ἐγένετο, τὰ δὲ γινόμενα ὡς γίνεται, τὰ δὲ ἐσόμενα ὡς ἔσται, ἀναμάρτητος, ἐλεήμων, μόνος τὴν ἀλήθειαν ὑφηγεῖσθαι πεπιστευμένος. ἀναγίνωσκε καὶ εὑρήσεις τοὺς ἀπὸ ἑαυτῶν τὴν ἀλήθειαν εὑρεῖν νομίσαντας τοῦτο γὰρ προφήτου ἴδιον, τὸ τὴν ἀλήθειαν μηνύειν, ὥσπερ ἡλίου ἴδιον τὸ τὴν ἡμέραν φέρειν. διὰ τοῦτο ὅσοι ποτὲ ἀλήθειαν γνῶναι ἐπεθύμησαν, παρὰ δὲ τούτου μαθεῖν αὐτὴν οὐκ εὐτύχησαν, μὴ εὑρόντες ζητοῦντες ἐτελεύτησαν. ὁ γὰρ τὴν ἀλήθειαν ζητῶν παρὰ τῆς ἑαυτοῦ ἀγνοίας λαβεῖν πῶς ἂν δύναιτο; κἂν γὰρ εὕρῃ, οὐκ εἰδὼς αὐτὴν ὡς οὐκ οὖσαν παρέρχεται. οὔτ' αὖ παρ' ἑτέρου (τοῦ ὁμοίως ἐξ ἀγνωσίας γνῶσιν ἔχειν ἐπαγγελλομένου) ἀληθείας κρατεῖν δυνατὸς ἔσται, πλὴν πολιτείας μόνης, καὶ ταῦτα ἐκείνης τῆς διὰ τὸ εὔλογον γνωρισθῆναι δυναμένης, ἥτις ἑκάστῳ ἐκ τοῦ μὴ θέλειν ἀδικεῖσθαι τοῦ μὴ δεῖν ἄλλον ἀδικεῖν τὴν γνῶσιν παρίστησιν. πάντες μὲν οὖν ὅσοι ποτὲ ἐζήτησαν τὸ ἀληθές, τὸ δύνασθαι εὑρεῖν ἑαυτοῖς πιστεύσαντες ἐνηδρεύθησαν. τοῦτο ὅπερ πεπόνθασιν καὶ οἱ τῶν Ἑλλήνων φιλόσοφοι καὶ βαρβάρων οἱ σπουδαιότεροι· ἐκ στοχασμῶν γὰρ ἐπιβάλλοντες τοῖς ὁρατοῖς περὶ τῶν ἀδήλων ἀπεφήναντο, τὸ ὁπώσποτε παραστὰν αὐτοῖς, τοῦτο ἀληθὲς εἶναι νομίσαντες.","english":"If there is something good or can come into existence, it is not possible to acquire it otherwise than by first knowing things as they are; and it is not possible to attain knowledge otherwise unless one first recognizes the prophet of truth. The prophet of truth is he who always knows all things—what has happened as it happened, what is happening as it happens, and what will be as it will be—inerrant, merciful, and alone entrusted to expound the truth. Read and you will find that those who thought to discover the truth by themselves—for this is the property of a prophet, to reveal the truth, just as it is the property of the sun to bring the day. For this reason, all who ever desired to know the truth but did not have the fortune to learn it from him died seeking without finding. For how could one who seeks the truth from his own ignorance obtain it? Even if he finds it, not knowing it, he passes it by as if it were not. Nor again can he grasp the truth from another who similarly professes to have knowledge from ignorance, except in the case of conduct alone, and that only of the kind which can be recognized through reasonableness, which presents to each the knowledge that one ought not to wrong another from the fact that one does not wish to be wronged. Therefore, all who ever sought the truth, trusting in their own ability to find it, were ensnared. This is what has happened to the philosophers of the Greeks and the more earnest among the barbarians; for, making conjectures from visible things, they pronounced on the invisible, thinking whatever occurred to them to be true.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προφήτης ἀληθείας","severity":"info","text":"The phrase 'prophet of truth' is a technical term in Clement's homily, designating a singular, inerrant revealer of all reality, distinct from ordinary prophets.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The critique of Greek and barbarian philosophers relying on conjecture from visible things reflects a common early Christian polemic against pagan epistemology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a logical chain: knowledge of good requires knowledge of reality, which requires recognition of the prophet of truth, who alone guarantees certainty.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The claim that truth-seekers who rely on themselves 'died seeking' echoes similar warnings in early Christian literature about the futility of unaided reason.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πολιτείας μόνης","severity":"caution","text":"The phrase 'conduct alone' is ambiguous: it may refer to ethical knowledge attainable without divine revelation, but the exact scope is debated.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet of truth' is not explicitly named; it may refer to Christ or a specific prophetic figure in Clement's thought.","The phrase 'conduct alone' (πολιτείας μόνης) leaves unclear whether Clement allows any valid non-revealed knowledge beyond basic ethics."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ὡς γὰρ εἰδότες ἀλήθειαν οἱ ἀλήθειαν ἔτι ζητοῦντες τῶν παρισταμένων αὐτοῖς ὑπολήψεων ἃ μὲν ἀποδοκιμάζουσιν, ἃ δὲ κρατύνουσιν ὥσπερ εἰδότες, μὴ εἰδότες ποῖα μέν ἐστιν ἀληθῆ, ποῖα δὲ ψευδῆ. καὶ δογματίζουσιν περὶ ἀληθείας οἱ ἀλήθειαν ἐπιζητοῦντες, οὐκ εἰδότες ὅτι ὁ ἀλήθειαν ζητῶν παρὰ τῆς αὑτοῦ πλάνης μαθεῖν αὐτὴν οὐ δύναται. οὔτε γάρ (ὡς ἔφην) παρεστηκυῖαν αὐτὴν ἐπιγνῶναι δύναται, ἣν ἀγνοεῖ. πείθει δὲ ἕκαστον ἀφ' ἑαυτοῦ ζητοῦντα μαθεῖν οὐ πάντως τὸ ἀληθές, ἀλλὰ τὸ τέρπον. ἐπεὶ οὖν ἄλλον ἄλλο τέρπει, ἄλλου ἄλλο κρατεῖ ὡς ἀληθές. τὸ δὲ ἀληθές ἐστιν τὸ δοκοῦν τῷ προφήτῃ, οὐ τὸ ἑκάστῳ ἡδύ. πολλὰ γὰρ ἂν ἦν τὸ ἕν, εἰ τὸ τέρπον ἀληθὲς ἦν· ὅπερ ἐστὶν ἀδύνατον. Διὰ τοῦτο καὶ οἱ τῶν Ἑλλήνων φιλόλογοι (οὐ φιλόσοφοι) διὰ στοχασμῶν τοῖς πράγμασιν ἐπιβάλλοντες πολλὰ καὶ διάφορα ἐδογμάτισαν, τὴν οἰκείαν τῶν ὑποθέσεωνἀκολουθίαν ἀλήθειαν εἶναι νομίσαντες, οὐκ εἰδότες ὅτι αὐτῶν ψευδεῖς ἀρχὰς ἑαυτοῖς ὁρισαμένων, τῇ ἀρχῇ αὐτῶν τὸ τέλος συμφωνίαν εἴληφεν. ὅθεν δεῖ πάντα παρελόμενον μόνῳ τῷ τῆς ἀληθείας πιστεύειν ἑαυτὸν προφήτῃ, ὃν πάντες κρῖναι δυνάμεθα εἰ προφήτης ἐστίν, κἂν πάνυ ἀμαθεῖς ὦμεν καὶ σοφισμῶν ἰδιῶται καὶ γεωμετρίας ἄπειροι καὶ μουσικῆς ἀμύητοι· εὐκολωτέραν γὰρ τὴν περὶ αὐτοῦ εὕρεσιν ὁ θεὸς τέθεικεν πᾶσιν ὡς πάντων κηδεμών, ἵνα μήτε βάρβαροι ἐξασθενῶσιν αὐτὸν μήτε Ἕλληνες ἀδυνατῶσιν εὑρεῖν.·ᾳδία μὲν οὖν ἡ περὶ αὐτοῦ εὕρεσις ὑπάρχει. ἔστιν δὲ ἥδε·","english":"For as if they already know the truth, those who are still seeking the truth reject some of the opinions that present themselves to them and confirm others, as if they know, not knowing which are true and which false. And those who are in search of the truth dogmatize about the truth, not knowing that one who seeks the truth cannot learn it from his own error. For neither, as I said, can he recognize it when it is present, since he is ignorant of it. But each one, seeking to learn from himself, is persuaded not by what is entirely true, but by what pleases. Since different things please different people, different things prevail for each as true. But the true is what seems so to the prophet, not what is pleasant to each individual. For the one would be many, if what is pleasant were true—which is impossible. For this reason also the philologists of the Greeks (not the philosophers), approaching matters through conjectures, dogmatized many and various things, thinking that the internal consistency of their own hypotheses was truth, not knowing that, having defined false principles for themselves, their conclusion has received agreement with their principle. Hence one must set aside everything and entrust oneself only to the prophet of truth, whom we can all judge as to whether he is a prophet, even if we are utterly unlearned and unskilled in sophisms, inexperienced in geometry, and uninitiated in music. For God, as the caretaker of all, has made the discovery concerning him easier for everyone, so that neither barbarians may be too weak to find him nor Greeks unable to do so. The discovery concerning him is indeed easy. And it is as follows:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προφήτῃ","severity":"info","text":"The term 'prophet' here refers to the true prophet of truth, a central figure in the homily who alone can provide certain knowledge.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"φιλόλογοι","severity":"info","text":"The author distinguishes 'philologists' from 'philosophers', likely critiquing Greek intellectuals who rely on conjecture rather than divine revelation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο","severity":"info","text":"This phrase marks a logical transition, introducing an example from Greek learning to reinforce the argument that truth cannot be found through human reasoning alone.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"προφήτῃ","severity":"info","text":"The emphasis on a single prophet of truth accessible to all, even the unlearned, parallels early Christian apologetic themes found in works like the 'Recognitions'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"·ᾳδία","severity":"caution","text":"The Greek text shows a corruption or scribal error at '·ᾳδία', likely intended as 'ῥᾳδία' (easy), as reflected in the English translation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'prophet of truth' is not specified here but is developed in the broader homily."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"εἰ προφήτης ἐστὶν καὶ δύναται εἰδέναι ὡς ἐγένετο ὁ κόσμος καὶ τὰ ἐν αὐτῷ γινόμενα καὶ τὰ εἰς τέλος ἐσόμενα, ἐὰν ἡμῖν ᾖ τι προειρηκὼς ὃ εἰς τέλος ἐγνώκαμεν γεγενημένον, καλῶς αὐτῷ ἐκ\n\nτῶν ἤδη γεγενημένων καὶ τὰ ἐσόμενα ἔσεσθαι πιστεύομεν, οὐ μόνον ὡς γινώσκοντι, ἀλλὰ καὶ προγινώσκοντι. τίνι οὖν κἂν βραχὺν νοῦν ἔχοντι οὐ φαίνεται, ὡς χρὴ τούτῳ παρὰ πάντας πιστεύειν τὰ τῷ θεῷ δόξαντα, ὃς μόνος παρὰ πάντας ἀνθρώπους καὶ μὴ μαθὼν ἐπίσταται; διό, ἂν τῷ τοιούτῳ, λέγω δὲ τῷ πρόγνωσιν ἔχοντι διὰ τὴν ἐν αὐτῷ τοῦ πνεύματος θειότητα, τὸ ἀληθὲς εἰδέναι μὴ διδόναι τις θέλοι, τινὶ ἑτέρῳ δοὺς εἰδέναι οὐκ ἐνδεὴς ὑπάρχει φρενῶν, ἀποδεδωκὼς τῷ μὴ προφήτῃ ἃ προφήτῃ εἰδέναι δοῦναι οὐκ ἐβουλήθη; ὅθεν πρὸ πάντων πάσῃ κρίσει διὰ τῆς προφητικῆς ἐπαγγελίας τὸν προφήτην ζητεῖν δεῖ, καὶ γνόντα τοῖς λοιποῖς τῆς διδασκαλίας αὐτοῦ λόγοις ἀνενδοιάστως ἕπεσθαι, καὶ θαρροῦντα περὶ τῶν ἐλπιζομένων, πολιτεύεσθαι τῇ πρώτῃ κρίσει, γνόντα οὖν ὅτι ὁ ταῦτα εἰπὼν πρὸς τὸ ψεύσασθαι φύσιν οὐκ ἔχει. διὸ ἐάν τι τοῦ λοιποῦ τῶν ὑπ' αὐτοῦ·ηθέντων δοκῇ ἡμῖν μὴ καλῶς εἰρῆσθαι, εἰδέναι χρὴ ὅτι οὐκ αὐτῷ εἴρηται κακῶς, ἀλλ' αὐτὸ ἡμεῖς καλῶς ἔχον οὐκ ἐνοήσαμεν. ἄγνοια γὰρ γνῶσιν οὐκ ὀρθῶς κρίνει (ἅτε δὴ οὔτε γνῶσις πρόγνωσιν ἀληθῶς κρίνειν πέφυκεν), ἀλλὰ ἡ πρόγνωσις τοῖς ἀγνοοῦσιν παρέχει τὴν γνῶσιν. ὅθεν, ὦ φίλε Κλήμης, εἴγε τὰ τῷ θεῷ διαφέροντα γνῶ ναι θέλεις, παρὰ τούτου μόνου μαθεῖν ἔχεις, ὅτι μόνος οἶδεν τὴν ἀλήθειαν. τῶν γὰρ ἄλλων εἴ τις ἐπίσταταί τι, παρὰ τούτου ἢ τῶν τούτου μαθητῶν λαβὼν ἔχει.","english":"If there is a prophet and he is able to know how the world came to be, and the things that happen in it, and the things that will be in the end, if he has foretold to us something which we have known to have come to pass in the end, we rightly believe, from the things that have already happened, that the things that will be will be, not only as one who knows, but also as one who foreknows. To whom, then, even one with little understanding does it not appear that it is necessary to trust this one above all others in matters that seem good to God, who alone among all men, without learning, understands? Therefore, if someone were unwilling to grant that such a one—I mean the one who has foreknowledge through the divinity of the spirit in him—knows the truth, and were to grant that someone else knows it, would he not be lacking in sense, having given to one who is not a prophet what he was unwilling to give to a prophet to know? Hence, before all judgment, it is necessary to seek the prophet through the prophetic promise, and, having found him, to follow the rest of his teaching without hesitation, and, being confident about the things hoped for, to conduct oneself according to that first judgment, knowing that the one who said these things has no nature to lie. Therefore, if anything of what he has said should seem to us not to have been said well, it is necessary to know that it was not said badly by him, but that we ourselves have not understood it correctly. For ignorance does not judge knowledge correctly (just as knowledge is not naturally able to judge foreknowledge truly), but foreknowledge provides knowledge to those who are ignorant. Hence, O friend Clement, if you wish to know the things that pertain to God, you must learn from this one alone, because he alone knows the truth. For if anyone else knows anything, he has received it from this one or from his disciples.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προφήτης","severity":"info","text":"The passage argues that a true prophet, possessing foreknowledge through divine spirit, is the sole reliable source of truth about God, creation, and eschatology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρόγνωσις","severity":"info","text":"Foreknowledge (πρόγνωσις) is distinguished from mere knowledge (γνῶσις); the prophet's foreknowledge is presented as superior and the basis for trusting his teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The argument follows a logical chain: if a prophet's predictions are verified, he must be trusted; then, any apparent error in his teaching is due to the hearer's misunderstanding.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This homily reflects early Christian debates about the authority of prophetic revelation versus human reason, common in second-century apologetic and catechetical contexts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that ignorance cannot judge knowledge, and knowledge cannot judge foreknowledge, parallels similar epistemological hierarchies in Philo of Alexandria and later Neoplatonic thought.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῷ τοιούτῳ","severity":"caution","text":"The phrase 'τῷ τοιούτῳ' (such a one) refers to the prophet with foreknowledge, but the antecedent is slightly ambiguous due to intervening clauses; the translation clarifies it as the prophet.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or uncertain reading at 'ηθέντων' (likely 'ῥηθέντων' or 'εἰρημένων'); the translation follows the emendation 'said'."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ἔστιν δὲ αὐτοῦ τό τε βούλημα καὶ ἀληθὲς κήρυγμα ὅτι εἷς θεός, οὗ κόσμος ἔργον, ὃς δίκαιος ὢν πάντως ἑκάστῳ πρὸς τὰς πράξεις ἀποδώσει ποτέ. ἀνάγκη γὰρ πᾶσα, φύσει δίκαιον εἶναι λέγοντα τὸν θεὸν καὶ τὰς τῶν ἀνθρώπων ψυχὰς ἀθανάτους εἶναι πιστεύειν. ἐπεὶ ποῦ τὸ δίκαιον αὐτοῦ, ὅπου τινὲς εὐσεβῶς βιώσαντες, κακουχηθέντες ἐνίοτε, βιαίως ἀνῃρέθησαν, ἔνιοι δὲ ἀσεβεῖς πάνυ γεγενημένοι, ἐν πολυτελείᾳ βίου τρυφήσαντες, τὸν κοινὸν ἀνθρώπων θάνατον ἐτελεύτησαν; ἐπεὶ οὖν χωρὶς πάσης ἀντιλογίας ὁ θεὸς ἀγαθὸς ὢν καὶ δίκαιός ἐστιν, οὐκ ἄλλως δὲ δίκαιος εἶναι γνωσθήσεται, ἐὰν μὴ ἡ ψυχὴ μετὰ τὸν χωρισμὸν τοῦ σώματος ἀθάνατος ᾖ, ἵν' ὁ μὲν κακὸς ἐν ᾅδῃ γενόμενος, ὡς ἐνταῦθα τὰ ἀγαθὰ ἀπολαβών, ἐκεῖ περὶ ὧν ἥμαρτεν κολασθῇ, ὁ δὲ ἀγαθὸς ἐνταῦθα περὶ ὧν ἥμαρτεν κολασθείς, ἐκεῖ ὡς ἐν κόλποις δικαίων ἀγαθῶν κληρονόμος καταστῇ. ὅτι τοίνυν ὁ θεὸς δίκαιος, πρόδηλον ἡμῖν ἐστιν ὅτι καὶ κρίσις γίνεται καὶ ψυχαὶ ἀθάνατοι τυγχάνουσιν. εἰ δέ τις (ὡς τῷ Σαμαρεῖ Σίμωνι δοκεῖ) τὸ δικαίῳ εἶναι θεῷ μὴ θέλοι δοῦναι, τίνι ἔτι τοῦτό τις δοῦναι δύναται ἢ καὶ τὸ γενέσθαι δύνασθαι; τῆς γὰρ·ίζης τῶν ὅλων τοῦτο οὐκ ἐχούσης, ἀνάγκη πᾶσα νοεῖν ὅτι ἐν τῇ τῶν ἀνθρώπων φύσει ὡς ἐν καρποῖς εὑρεῖν ἀδύνατον. εἰ δὲ ἔστιν εὑρεῖν ἐν ἀνθρώποις, πόσῳ μᾶλλον ἐν θεῷ; εἰ δὲ οὐδαμοῦ, οὔτε παρὰ θεῷ οὔτε παρὰ ἀνθρώποις, ἔστιν εὑρεῖν τὸ δίκαιον, πάντως οὐδὲ τὸ ἄδικον. ἀλλ' ἔστιν τὸ δίκαιον· δικαιοσύνης γὰρ οὔσης τὸ ἄδικον λέγεται.","english":"And his will and true proclamation is that there is one God, whose work is the world, who, being just, will surely render to each according to his deeds at some time. For it is absolutely necessary, if one calls God just by nature, also to believe that the souls of human beings are immortal. For where is his justice, when some who have lived piously have sometimes been maltreated and violently put to death, while others who have been utterly impious, having luxuriated in a life of extravagance, have died the common death of human beings? Since, therefore, without any contradiction, God is good and just, he will not be known to be just in any other way unless the soul is immortal after its separation from the body, so that the wicked man, having gone to Hades, having received the good things here, may there be punished for his sins, while the good man, having been punished here for his sins, may there be established as an heir of good things in the bosom of the righteous. That God is just, then, is evident to us, and therefore judgment occurs and souls are immortal. But if someone (as it seems to Simon the Samaritan) should not wish to attribute justice to God, to whom then can one attribute this, or can it come to be? For if the root of all things does not have this, it is absolutely necessary to think that it is impossible to find it in human nature, as in fruits. But if it is possible to find it in human beings, how much more so in God? And if it is nowhere, neither in God nor in human beings, it is impossible to find justice, and certainly also injustice. But justice exists; for injustice is spoken of only because justice exists.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The argument moves from God's justice to the necessity of post-mortem judgment and immortality of the soul, using the problem of undeserved suffering as a premise.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν ᾅδῃ","severity":"info","text":"Hades here denotes the realm of the dead, not a place of eternal punishment; the wicked are punished there for sins committed in life.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς θεός","severity":"info","text":"The affirmation of one God echoes the Shema (Deut 6:4) and early Christian creedal formulations, though no direct quotation is present.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρεῖ Σίμωνι","severity":"info","text":"Simon the Samaritan (Simon Magus) is a figure from early Christian heresiology, often portrayed as denying divine justice or the resurrection; his views are refuted here.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage forms a syllogistic chain: God is just → souls must be immortal → judgment must occur; the objection of Simon Magus is countered by a reductio ad absurdum.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς γὰρ·ίζης","severity":"caution","text":"The Greek text has a medial dot in 'γὰρ·ίζης', likely a scribal or editorial insertion; the intended reading is 'τῆς γὰρ ῥίζης' ('for the root').","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς γὰρ·ίζης' is ambiguous due to the medial dot; the reading 'τῆς γὰρ ῥίζης' is adopted.","The identity of 'Simon the Samaritan' is assumed to be Simon Magus, though the text does not elaborate."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"[ὥσπερ παραβαλλομένης τῆς δικαιοσύνης αὐτῇ καὶ ἐναντίως ἔχειν εὑρισκομένης ἀδικία λέγεται.] ἔνθεν γοῦν ὁ θεὸς διδάσκων τοὺς ἀνθρώπους, πρὸς τὴν τῶν ὄντων ἀλήθειαν, εἷς ὢν αὐτός, διχῶς καὶ ἐναντίως διεῖλεν πάντα τὰ τῶν ἄκρων, [ἀπ' ἀρχῆς αὐτὸς εἷς ὢν καὶ μόνος θεός,] ποιήσας οὐρανὸν\n\nκαὶ γῆν, ἡμέραν καὶ νύκτα, φῶς καὶ πῦρ, ἥλιον καὶ σελήνην, ζωὴν καὶ θάνατον. μόνον δὲ ἐν τούτοις αὐτεξούσιον τὸν ἄνθρωπον ἐποίησεν, ἐπιτηδειότητα ἔχοντα δίκαιον ἢ ἄδικον γενέσθαι. ᾧ καὶ τὰς τῶν συζυγιῶν ἐνήλλαξεν εἰκόνας, μικρὰ τὰ πρῶτα παραθέμενος αὐτῷ, μεγάλα δὲ τὰ δεύτερα, οἷον κόσμον, αἰῶνα· ἀλλ' ὁ μὲν παρὼν κόσμος πρόσκαιρος, ὁ δὲ ἐσόμενος ἀίδιος. πρώτη ἄγνοια, δευτέρα γνῶσις. οὕτως καὶ τοὺς τῆς προφητείας ἡγεμόνας διέταξεν· ἐπεὶ γὰρ ὁ παρὼν κόσμος θῆλύς ἐστιν, ὡς μήτηρ τέκνων τίκτων ψυχάς, ὁ δ' ἐσόμενος αἰὼν ἄρρην ἐστίν, ὡς πατὴρ ἀποδεχόμενος τὰ αὑτοῦ τέκνα· διὰ τοῦτο οἱ ἐν τῷ κόσμῳ τούτῳ προφῆται... ἑπόμενοι, ὡς τοῦ μέλλοντος αἰῶνος ὄντες υἱοί, αἰωνίων τὴν γνῶσιν ἔχοντες, ἐπέρχονται. τοῦτο δὲ τὸ μυστήριον εἰ ἠπίσταντο οἱ ἐν θεοσεβείᾳ ἄνθρωποι, οὐκ ἄν ποτε ἐπλανήθησαν, ἀλλὰ καὶ νῦν ἂν ἐγνώκεισαν ὅτι Σίμων, ὁ νῦν πάντας θορυβῶν, τῆς ἀσθενοῦς ἀριστερᾶς ἐστιν συνεργός. ὁ δὲ λόγος τοῦ προφητικοῦ κανόνος οὕτως ἔχει· ὡς ἐν ἀρχῇ ὁ θεὸς εἷς ὤν, ὥσπερ δεξιὰ καὶ ἀριστερά, πρῶτον ἐποίησεν τὸν οὐρανόν, εἶτα τὴν γῆν, [καὶ] οὕτως κατὰ τὸ ἑξῆς πάσας τὰς συζυγίας συνεστήσατο· ἐπὶ μέντοι ἀνθρώπων οὐκέτι οὕτως, ἀλλὰ πάσας ἐναλλάσσει τὰς συζυγίας.","english":"Therefore, God, teaching people the truth of reality, being himself one, divided all things of the extremes in a twofold and opposite manner, from the beginning being himself one and the only God, having made heaven and earth, day and night, light and fire, sun and moon, life and death. Only in these did he make man self-determined, having the capacity to become just or unjust. To him he also interchanged the images of the pairs, placing the small things first and the great things second, such as world and eternity. But the present world is temporary, while the future one is everlasting. First is ignorance, second is knowledge. Thus he also arranged the leaders of prophecy. For since the present world is female, as a mother bearing children, giving birth to souls, and the future age is male, as a father receiving his own children, therefore the prophets in this world, following, as sons of the future age, having knowledge of eternal things, come forth. If the people in piety had known this mystery, they would never have been led astray, but even now they would have known that Simon, who now confounds everyone, is an assistant of the weak left hand. The rule of the prophetic canon is as follows: just as in the beginning God, being one, like right and left, first made heaven, then earth, and thus in sequence established all the pairs. In the case of humans, however, it is no longer so, but he interchanges all the pairs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"διχῶς καὶ ἐναντίως διεῖλεν πάντα τὰ τῶν ἄκρων","severity":"info","text":"The phrase 'divided all things of the extremes in a twofold and opposite manner' introduces a series of binary oppositions (heaven/earth, day/night, etc.) that structure the cosmos and underpin the homily's dualistic framework.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτεξούσιον","severity":"info","text":"The term 'αὐτεξούσιον' (self-determined) is a key anthropological claim: humans alone among creation possess free will, enabling moral choice between justice and injustice.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίμων","severity":"info","text":"Simon (Magus) is a figure from early Christian heresiology, often portrayed as a Samaritan magician and arch-heretic. His identification with the 'weak left hand' aligns with the homily's dualistic cosmology.","cites":[],"named_sources":["Irenaeus of Lyons c. 180"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ λόγος τοῦ προφητικοῦ κανόνος","severity":"info","text":"The 'rule of the prophetic canon' is invoked to summarize the homily's hermeneutic principle: God's initial creation follows a right-left sequence, but in human affairs the pairs are reversed, a pattern the author applies to prophecy and history.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"συζυγίαι","severity":"info","text":"The concept of 'συζυγίαι' (pairs) and their reversal echoes themes in Gnostic and Valentinian speculation, though the homily uses them to affirm a single God and human free will, not a dualist ontology.","cites":[],"named_sources":["Ptolemy's Letter to Flora c. 160"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θῆλύς ... ἄρρην","severity":"caution","text":"The gendered characterization of the present world as female and the future age as male reflects ancient binary gender norms; the passage should not be read as a literal biological claim but as a symbolic cosmological schema.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'προφῆται' (prophets), where the Coptic Vorlage likely supplied a verb; the English draft supplies 'come forth' (ἐπέρχονται) from context.","The phrase 'ἀπ' ἀρχῆς αὐτὸς εἷς ὢν καὶ μόνος θεός' is bracketed in the source edition, possibly a later gloss; its removal does not affect the main argument."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":24,"ref":"p24","source":"ὡς γὰρ ἀπ' αὐτοῦ τὰ πρῶτα κρείττονα, τὰ δεύτερα ἥττονα, ἐπ' ἀνθρώπων τὸ ἐναντίον εὑρίσκομεν, τὰ πρῶτα χείρονα, τὰ δεύτερα κρείττονα. αὐτίκα γοῦν ἀπὸ Ἀδὰμ τοῦ κατ' εἰκόνα θεοῦ γενομένου ἐγένετό τις πρῶτος ἄδικος Κάιν, δεύτερος δίκαιος Ἄβελ. πάλιν δὲ ἀπὸ τοῦ καθ' ὑμᾶς λεγομένου Δευκαλίωνος πνευμάτων εἰκόνες δύο ἀπεστάλησαν, ἀκαθάρτου λέγω καὶ καθαροῦ, ὅ τε κόραξ ὁ μέλας καὶ ἡ λευκὴ περιστερὰ δευτέρα. καὶ ἀπὸ μὲν τοῦ ἀρχηγέτου τοῦ ἔθνους ἡμῶν Ἀβραὰμ δύο [πρῶτοι] γεγόνασιν, πρῶτος Ἰσμαήλ, εἶτα Ἰσαὰκ ὁ ὑπὸ τοῦ θεοῦ εὐλογημένος. ἀπὸ δὲ αὐτοῦ Ἰσαὰκ ὁμοίως πάλιν δύο, Ἠσαῦ ὁ ἀσεβὴς καὶ Ἰακὼβ ὁ εὐσεβής. οὕτως τῇ τάξει πρῶτος, ὡς πρωτότοκος τῷ κόσμῳ, ὁ ἀρχιερεύς, εἶτα ὁ νομοθέτης. ὁμοίως–ἡ γὰρ πρὸς τὸν Ἠλίαν συζυγία ὀφείλουσα ἐλθεῖν ἑκοῦσα ἀπελείφθη εἰς ἕτερον καιρόν, ἄλλοτε εὐκαίρως αὑτὴν ἀπολαβεῖν βουλευσαμένη–[διὸ] καὶ ὁ «ἐν γεννητοῖς γυναικῶν» πρῶτος ἦλθεν, εἶτα ὁ ἐν υἱοῖς ἀνθρώπων δεύτερος ἐπῆλθεν. ταύτῃ τῇ τάξει ἀκολουθοῦντα δυνατὸν ἦν νοεῖν τίνος ἐστὶν Σίμων, ὁ πρὸ ἐμοῦ εἰς τὰ ἔθνη πρῶτος ἐλθών, καὶ τίνος ὢν τυγχάνω, ὁ μετ' ἐκεῖνον ἐληλυθὼς καὶ ἐπελθὼν ὡς σκότῳ φῶς, ὡς ἀγνοίᾳ γνῶσις, ὡς νόσῳ ἴασις. οὕτως δή, ὡς ὁ ἀληθὴς ἡμῖν προφήτης εἴρηκεν, πρῶτον ψευδὲς δεῖ ἐλθεῖν εὐαγγέλιον ὑπὸ πλάνου τινὸς καὶ εἶθ' οὕτως μετὰ καθαίρεσιν τοῦ ἁγίου τόπου εὐαγγέλιον ἀληθὲς κρύφα διαπεμφθῆναι εἰς ἐπανόρθωσιν τῶν ἐσομένων αἱρέσεων·","english":"For just as from him the first things are better, the second things worse, among human beings we find the opposite: the first things worse, the second things better. For instance, from Adam, who was made in the image of God, there came first the unjust Cain, second the just Abel. Again, from the one called by you Deucalion, two images of spirits were sent, I mean of the unclean and the clean: the black raven and the white dove, the second. And from the founder of our nation, Abraham, two [first ones] came: first Ishmael, then Isaac, who was blessed by God. And from Isaac himself, again two: Esau the impious and Jacob the pious. Thus in order, first, as firstborn to the world, the high priest, then the lawgiver. Similarly—for the pairing with Elijah, which ought to have come willingly, was left aside for another time, having resolved to take it up again at a more opportune moment—[therefore] also the one \"among those born of women\" came first, then the one among sons of men came second. Following this order, it was possible to understand whose Simon is, who came first before me into the nations, and whose I happen to be, who came after him and have come upon him as light upon darkness, as knowledge upon ignorance, as healing upon disease. Thus indeed, as the true prophet has said to us, first a false gospel must come by some deceiver, and then after the destruction of the holy place, a true gospel is secretly sent forth for the correction of the heresies that will arise.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Δευκαλίωνος","severity":"info","text":"Deucalion is the Greek mythological figure whose flood story parallels the biblical Noah. The homily adapts this figure to a Jewish-Christian framework, pairing a raven and dove as types of unclean and clean spirits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραὰμ δύο [πρῶτοι] γεγόνασιν, πρῶτος Ἰσμαήλ, εἶτα Ἰσαὰκ","severity":"info","text":"The sequence of Abraham’s sons Ishmael and Isaac follows Genesis 16–21. The homily’s claim that Isaac is ‘blessed by God’ echoes Genesis 17:16–21, where Isaac is the child of the covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον ψευδὲς δεῖ ἐλθεῖν εὐαγγέλιον","severity":"info","text":"The passage concludes with a prophetic pattern: a false gospel precedes a true one. This frames the entire homily’s argument about Simon (Simon Magus) and the speaker (Peter) as a typological sequence of deception then correction.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συζυγία","severity":"info","text":"The Greek term συζυγία (syzygia) means ‘pairing’ or ‘yoking together.’ Here it refers to a typological pairing with Elijah that is deferred, a concept central to the homily’s scheme of paired opposites (e.g., Cain/Abel, Esau/Jacob).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς σκότῳ φῶς, ὡς ἀγνοίᾳ γνῶσις, ὡς νόσῳ ἴασις","severity":"info","text":"The threefold comparison of the speaker’s coming (light to darkness, knowledge to ignorance, healing to disease) parallels a common rhetorical pattern in early Christian literature, e.g., 2 Corinthians 4:6 and Clement of Alexandria’s Protrepticus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑκοῦσα ἀπελείφθη","severity":"caution","text":"The phrase ‘ἑκοῦσα ἀπελείφθη’ (willingly left aside) is textually uncertain; the manuscript may be corrupt. The reading adopted here assumes a deliberate postponement of the Elijah pairing, but the syntax is strained.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one among those born of women' and 'the one among sons of men' is ambiguous; likely referring to John the Baptist and Jesus, but the homily does not name them explicitly.","The phrase 'πρῶτος Ἰσμαήλ, εἶτα Ἰσαὰκ' could be read as chronological or evaluative; the homily treats it as a pattern of worse then better."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":25,"ref":"p25","source":"καὶ μετὰ ταῦτα πρὸς τῷ τέλει πάλιν πρῶτον ἀντίχριστον ἐλθεῖν δεῖ καὶ τότε τὸν ὄντως Χριστὸν ἡμῶν Ἰησοῦν ἀναφανῆναι καὶ μετὰ τοῦτο αἰωνίου φωτὸς ἀνατείλαντος πάντα τὰ τοῦ σκότους ἀφανῆ γενέσθαι. ἐπεὶ οὖν, ὡς ἔφην, τὸν κανόνα τῆς συζυγίας ἀγνοοῦσί τινες, ἔνθεν οὐκ ἐπίστανται τίς τυγχάνει ὁ ἐμοῦ προοδεύσας Σίμων. εἰ γὰρ ἐγινώσκετο, οὐκ ἂν ἐπιστεύετο. νῦν δὲ ἀγνοούμενος οὐκ ὀρθῶς πεπίστευται, καὶ ὁ τὰ μισούντων ποιῶν ἠγάπηται καὶ ὁ ἐχθρὸς ὡς φίλος ἀποΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nδέδεκται καὶ θάνατος ὢν ὡς σσζων πεπόθηται καὶ πῦρ ὢν φῶς νενόμισται καὶ πλάνος ὢν ὡς ἀληθεύων ἀκούεται.\n\nΤαῦτα ἀκούσας ἐγὼ Κλήμης· Τίς ἄρα τυγχάνει, ἔφην, οὗτος ὁ τοσοῦτος ὢν ἀπατεὼν μαθεῖν ἤθελον. καὶ ὁ Πέτρος ἔφη· ἰ θέλεις μαθεῖν, πάρεστίν σοι τὸ γνῶναι παρ' ὧν κἀγὼ τὰ κατ' αὐτὸν πάντα ἠκρίβωκα. Ἰοῦστά τις ἐν ἡμῖν ἐστιν Συροφοινίκισσα, τὸ γένος Χανανῖτις, ἧς τὸ θυγάτριον ὑπὸ χαλεπῆς νόσου συνείχετο, ἣ καὶ τῷ κυρίῳ ἡμῶν προσῆλθεν βοῶσα καὶ ἱκετεύουσα, ὅπως αὐτῆς τὸ θυγάτριον θεραπεύσῃ. ὁ δὲ καὶ ὑφ' ἡμῶν ἀξιωθεὶς εἶπεν· ὐκ ἔξεστιν ἰᾶσθαι τὰ ἔθνη, ἐοικότα κυσὶν διὰ τὸ ἀδιαφόροις χρᾶσθαι τροφαῖς καὶ πράξεσιν, ἀποδεδομένης τῆς κατὰ τὴν βασίλειον τραπέζης τοῖς υἱοῖς Ἰσραήλ. ἡ δὲ τοῦτο ἀκούσασα, καὶ τῆς αὐτῆς τραπέζης ὡς κύων ψιχίων ἀποπιπτόντων συνμεταλαμβάνειν δεομένη, μεταθεμένη ὅπερ ἦν, τῷ ὁμοίως διαιτᾶσθαι τοῖς τῆς βασιλείας υἱοῖς τῆς εἰς τὴν θυγατέρα, ὡς ἠξίωσεν, ἔτυχεν ἰάσεως.","english":"And after this, near the end, the Antichrist must first come, and then our true Christ Jesus will appear, and after this, when the eternal light has risen, all the things of darkness will vanish. Since, as I said, some are ignorant of the rule of the syzygy, they do not understand from this who Simon is who preceded me. For if he were known, he would not be believed. But now, being unknown, he is not correctly believed, and he who does the things of those who hate is loved, and the enemy is received as a friend, and being death he is desired as a savior, and being fire he is considered light, and being a deceiver he is listened to as one speaking truth.\n\nHearing this, I, Clement, said: I wish to learn who this man is who is such a great deceiver. And Peter said: If you wish to learn, it is possible for you to know from those from whom I have also ascertained everything about him. There is among us a certain Justa, a Syrophoenician woman, a Canaanite by race, whose little daughter was afflicted by a severe disease, and she approached our Lord crying and beseeching that he heal her daughter. And he, being entreated also by us, said: It is not permitted to heal the Gentiles, who are like dogs because they use indifferent foods and practices, the table of the kingdom being reserved for the sons of Israel. And she, hearing this, and begging to partake of the same table like a dog of crumbs falling off, having changed what she was, by living similarly to the sons of the kingdom, obtained healing for her daughter, as she had requested.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"συζυγία","severity":"info","text":"The term 'syzygy' (συζυγία) denotes a pairing or coupling, here a hermeneutical principle in the Pseudo-Clementine literature where opposites (e.g., true and false prophet) appear in sequence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰοῦστα","severity":"info","text":"Justa (Ἰοῦστα) is a Syrophoenician woman, a Canaanite by race, whose story illustrates the exclusion of Gentiles from healing until they adopt Israelite practices. This reflects early Christian debates on Gentile inclusion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κυσὶν","severity":"info","text":"The comparison of Gentiles to dogs (κυσίν) echoes Jewish and early Christian polemic, e.g., Matthew 15:26-27 where Jesus calls Gentiles 'dogs' in a similar context of table fellowship.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον ἀντίχριστον ... τότε τὸν ὄντως Χριστὸν","severity":"info","text":"The passage presents a chiastic structure: first Antichrist, then true Christ, mirroring the syzygy pattern of first worse, then better. This frames Simon as a precursor to Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Σίμων","severity":"info","text":"Simon Magus, here identified as the deceiver preceding Peter, is a key figure in the Pseudo-Clementine literature, representing heresy and magic. His portrayal influenced later Christian anti-heretical writings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.","severity":"caution","text":"The Greek text contains an intrusive phrase 'ἀποΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.' which is a modern editorial or digital project marker, not part of the original homily. It should be excised.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς κατὰ τὴν βασίλειον τραπέζης' may refer to the 'royal table' or 'table of the kingdom,' with possible Eucharistic overtones, but the text does not specify.","The identity of 'Justa' is uncertain; she may be a literary figure or based on a historical person, but no external evidence confirms her."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"οὐ γὰρ ἂν ἐθνικὴν οὖσαν καὶ ἐπὶ τῇ αὐτῇ πολιτείᾳ μένουσαν ὁ τὴν ἀρχὴν διὰ τὸ μὴ ἐξεῖναι θεραπεύειν ὡς ἐθνικήν [ἐθνικὴν μείνασαν]..., ἐθεράπευεν. αὐτὴ οὖν αὕτη ἡ νόμιμον ἀναδεξαμένη πολιτείαν ὑπὸ τοῦ ἰδίου ἀνδρὸς ἐναντία φρονοῦντος ἡμῖν μετὰ τῆς ἰαθείσης θυγατρὸς ἰδίων οἴκων ἐκβέβληται. ἡ δέ, εὐγνωμονοῦσα πρὸς τὰς συνθήκας καὶ ἐν περιουσίᾳ βίου ὑπάρχουσα, αὐτὴ μὲν χήρα ἔμεινεν, τὸ δὲ θυγάτριον αὐτῆς ἀνδρί τινι εὐγνωμονοῦντι πρὸς τὴν ἀληθῆ πίστιν καὶ πένητι ὄντι συνηρμόσατο. ἡ δὲ καὶ τῆς θυγατρὸς προφάσει γάμου στερηθεῖσα, δύο παιδία ὠνησαμένη καὶ παιδεύσασα, εἰς υἱῶν ἔσχεν τόπον, ἅτινα τῷ μάγῳ Σίμωνι ἐκ παίδων συνπαιδευθέντα, πάντα τὰ κατ' αὐτὸν ἐκμεμαθήκασιν· τοσαύτη γὰρ αὐτῶν ἦν ἡ φιλία, ὡς καὶ συνσπεῦσαι αὐτῷ ἐν πᾶσιν οἷς βούλοιτο αὐτοῖς ἑνοῦν. οὗτοι τῷ ἐνταῦθα ἐπιδημήσαντι Ζακχαίῳ συντυχόντες καὶ τοῦ τῆς ἀληθείας δι' αὐτοῦ μεταλαβόντες λόγου, ἐπὶ τοῖς πρώτοις νεωτερισμοῖς μεταμεληθέντες, ταχέως τοῦ Σίμωνος καταγνόντες, πάντα αὐτῷ συνειδότες, ἅμα τῷ ἐπιδημῆσαί με ἐνταῦθα μετὰ τῆς ἀναθρεψαμένης αὐτοὺς προσελθόντες μοι, ὑπ' αὐτοῦ συσταθέντες μοι, καὶ ἔκτοτε πάντοτε σύνεισίν μοι, τῶν τῆς ἀληθείας ἀπολαύοντες μαθημάτων. Ταῦτα εἰπὼν ὁ Πέτρος, μεταπεμψάμενος ἐκέλευσεν αὐτοῖς πάντα μοι τὰ κατὰ τὸν Σίμωνα ἀκριβῶς ἐκτίθεσθαι. οἱ δὲ τὸν θεὸν μαρτυράμενοι μηδὲν ψεύσασθαι, ἐξετίθεντο. ὧν πρῶτος ὁ Ἀκύλας ἤρξατο λέγειν οὕτως· Ἄκουσον, φίλτατε ἡμῖν ἀδελφέ, ὅπως ἀκριβῶς πάντα τὰ κατὰ τὸν ἄνδρα εἰδῇς, τίνος τε ὢν καὶ τίς καὶ πόθεν, τίνα τέ ἐστιν ἃ πράττει καὶ πῶς καὶ διὰ τί.","english":"For it would not be the case that, being a Gentile woman and remaining under the same civil status, the one who held authority, because it was not permitted to treat her as a Gentile, would have treated her. This very woman, then, having accepted a lawful civil status, was cast out of her own home by her own husband, who held opinions contrary to ours, together with her healed daughter. But she, being well-disposed toward the agreements and possessing an abundance of means, remained a widow herself, and joined her little daughter in marriage to a certain man who was well-disposed toward the true faith and was poor. And she, having been deprived of marriage on the pretext of her daughter, purchased two children and, after educating them, had them in the place of sons. These children, having been educated from childhood together with Simon the Magician, learned thoroughly everything concerning him; for such was their friendship that they even hastened to unite with him in all things he wished. These, having encountered Zacchaeus who had sojourned here and having partaken through him of the discourse of truth, repented of their earlier innovations, quickly condemned Simon, and, knowing everything about him, when I sojourned here, they came to me together with the woman who had raised them, were commended to me by her, and from then on have always been with me, enjoying the teachings of truth. Having said this, Peter summoned them and ordered them to set forth to me accurately everything concerning Simon. And they, calling God to witness that they would speak no falsehood, set it forth. Among them, Aquila first began to speak thus: \"Listen, dearest brother to us, so that you may know accurately everything concerning the man—who he is and what he is and whence he comes, and what are the things he does, and how and why.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σίμωνι","severity":"info","text":"Simon Magus is a central antagonist in the Pseudo-Clementine literature, often portrayed as a heretic and magician opposing Peter. This passage introduces him as a figure known from childhood to Aquila and his companion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ζακχαίῳ","severity":"info","text":"Zacchaeus appears in the Pseudo-Clementine narratives as a disciple of Peter, often acting as an intermediary. His role here is to convert Aquila and his companion before Peter's arrival.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα εἰπὼν ὁ Πέτρος","severity":"info","text":"This phrase marks a transition from Peter's narrative to the direct testimony of Aquila, shifting the homily from third-person report to first-person account. It structures the passage as a frame narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνθήκας","severity":"info","text":"συνθήκας (agreements) likely refers to the marital or legal arrangements made by the widow, possibly alluding to the Clementine theme of lawful marriage and conversion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐθνικὴν μείνασαν","severity":"caution","text":"The Greek text is corrupt here; the phrase ἐθνικὴν μείνασαν is a conjectural reading. The sense is that the woman remained a Gentile in legal status, but the exact wording is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Ἀκύλας","severity":"info","text":"Aquila is a recurring figure in the Pseudo-Clementine Homilies, often paired with Nicetas. His role as a former follower of Simon who converts to Christianity parallels the conversion narrative of Clement himself.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman who raised Aquila and his companion is not explicitly named; she may be the widow mentioned earlier or another figure.","The phrase 'ἐθνικὴν μείνασαν' is textually uncertain; the exact reading and meaning are debated."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":27,"ref":"p27","source":"Σίμων οὗτος πατρὸς μέν ἐστιν Ἀντωνίου, μητρὸς δὲ Ῥαχήλ, Σαμαρεὺς τὸ ἔθνος, ἀπὸ Γετθῶν κώμης, τῆς πόλεως ἀπεχούσης σχοίνους ἕξ. οὗτος ἐν Ἀλεξανδρείᾳ τῇ πρὸς ἴγυπτον γεγονώς, Ἑλληνικῇ παιδείᾳ πάνυ ἐξασκήσας ἑαυτὸν καὶ μαγείᾳ πολὺ δυνηθεὶς καὶ φρενωθεὶς θέλει νομίζεσθαι ἀνωτάτη τις εἶναι δύναμις καὶ αὐτοῦ τοῦ τὸν κόσμον κτίσαντος θεοῦ, ἐνίοτε δὲ καὶ χριστὸν ἑαυτὸν αἰνισσόμενος, ἑστῶτα προσαγορεύει. ταύτῃ δὲ τῇ προσηγορίᾳ κέχρηται, ὡς δὴ στησόμενος ἀεὶ καὶ αἰτίᾳ φθορᾶς τὸ σῶμα πεσεῖν οὐκ ἔχων. καὶ οὔτε θεὸν τὸν κτίσαντα τὸν κόσμον\n\nἀνώτατον εἶναι λέγει. οὐ νεκροὺς ἐγερθήσεσθαι πιστεύει. τὴν Ἱερουσαλὴμ ἀρνεῖται, τὸ Γαριζεὶν ὄρος ἀντεισφέρει. ἀντὶ τοῦ ὄντος Χριστοῦ ἡμῶν ἑαυτὸν ἀναγορεύει. τὰ δὲ τοῦ νόμου ἰδίᾳ προλήψει ἀλληγορεῖ. καὶ κρίσιν ἔσεσθαι μὲν λέγει, οὐ προσδοκᾷ δέ· οὐ γὰρ ἂν ὑπὸ θεοῦ κριθήσεσθαι πεπεισμένος μέχρι αὐτοῦ τοῦ θεοῦ ἀσεβεῖν ἐτόλμα. ὅθεν ἔνιοι μὴ εἰδότες ὅτι προκαλύμματι τῇ θεοσεβείᾳ κεχρημένος ὑποσυλᾷ τὰ τῆς ἀληθείας, καὶ τὴν ὁπώσποτε ὑπὸ αὐτοῦ ἐλπίδα καὶ κρίσιν λεγομένην ἔσεσθαι ὡς πιστῷ πιστεύοντες ἀπόλλυνται. τὸ δὲ παρεισελθεῖν αὐτὸν εἰς τὸν τῆς θεοσεβείας λόγον γέγονεν οὕτως· Ἰωάννης τις ἐγένετο ἡμεροβαπτιστής, ὃς καὶ τοῦ κυρίου ἡμῶν Ἰησοῦ κατὰ τὸν τῆς συζυγίας λόγον ἐγένετο πρόοδος· καὶ ὥσπερ τῷ κυρίῳ γεγόνασιν δώδεκα ἀπόστολοι, τῶν τοῦ ἡλίου δώδεκα μηνῶν φέροντες τὸν ἀριθμόν, ὡσαύτως καὶ αὐτῷ ἔξαρχοι ἄνδρες γεγόνασιν τριάκοντα, τὸν μηνιαῖον τῆς σελήνης ἀποπληροῦντες λόγον. ἐν ᾧ ἀριθμῷ μία τις ἦν γυνὴ λεγομένη Ἑλένη, ἵνα μηδὲ τοῦτο ἀνοικονόμητον ᾖ.","english":"Simon is the son of Antonius and Rachel, a Samaritan by race, from the village of Gittai, which is six schoeni distant from the city. He was born in Alexandria near Egypt, thoroughly trained himself in Greek education, became powerful in magic, and being deluded, wishes to be considered a supreme power, even above the God who created the world; at times he also hints that he is the Christ, and calls himself the Standing One. He uses this title as though he will stand forever and, by reason of corruption, his body will not fall. He neither says that the God who created the world is supreme, nor does he believe that the dead will be raised. He denies Jerusalem and introduces Mount Gerizim in its place. Instead of our true Christ, he proclaims himself. He allegorizes the laws according to his own preconception. He says that judgment will come, but he does not expect it; for if he were convinced that he would be judged by God, he would not have dared to be impious even toward God himself. Hence some, not knowing that he uses piety as a cover to undermine the truth, and believing him as a faithful man regarding the hope and judgment he says will come at some time, are destroyed. His entry into the discourse of piety came about in this way: There was a certain John, a daily baptist, who was a forerunner of our Lord Jesus according to the principle of pairing; and just as the Lord had twelve apostles, bearing the number of the twelve months of the sun, so also he had thirty chief men, fulfilling the monthly account of the moon. In this number there was one woman named Helen, so that this too might not be unarranged.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σίμων οὗτος","severity":"info","text":"Simon Magus, a Samaritan, is a central opponent in early Christian literature, often depicted as a heretic and magician. The details here (son of Antonius and Rachel, from Gittai) are unique to the Pseudo-Clementine tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑστῶτα","severity":"info","text":"The title 'Standing One' (ἑστῶτα) reflects Simon's claim to be an unchanging, eternal being, contrasting with the mutable world. This term is a key element in Simonian self-designation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὸ Γαριζεὶν ὄρος","severity":"info","text":"Mount Gerizim is the sacred mountain of the Samaritans, whom Simon is said to represent. The text contrasts it with Jerusalem, aligning Simon with Samaritan religious claims against Jewish and Christian traditions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰωάννης τις ἐγένετο ἡμεροβαπτιστής","severity":"info","text":"John the 'daily baptist' (ἡμεροβαπτιστής) is a figure in Pseudo-Clementine literature, distinct from John the Baptist. He is presented as a forerunner to Jesus, with a group of thirty chief men symbolizing the lunar month.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὥσπερ τῷ κυρίῳ γεγόνασιν δώδεκα ἀπόστολοι","severity":"info","text":"The passage draws a parallel between Jesus' twelve apostles (solar months) and John's thirty chief men (lunar days), using astrological symbolism to structure the narrative of Simon's origins.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἑλένη","severity":"caution","text":"The woman named Helen here is likely Simon's companion, often called Helen in later traditions. The text's claim that she was among John's thirty chief men is unusual and may reflect a symbolic or corrupt transmission.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of John the 'daily baptist' is unclear; he may be a conflation with John the Baptist or a distinct figure. The reference to Helen among the thirty chief men is ambiguous and may be a textual corruption or symbolic addition."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ἥμισυ γὰρ ἀνδρὸς οὖσα ἡ γυνὴ ἀτελῆ τὸν τῆς τριακοντάδος τέθεικεν ἀριθμόν, ὥσπερ καὶ τῆς σελήνης, ἧς ἡ πορεία τοῦ μηνὸς οὐ τέλειον ποιεῖται τὸν δρόμον. τούτων δὲ τῶν τριά κοντα τῷ Ἰωάννῃ πρῶτος καὶ δοκιμώτατος ἦν ὁ Σίμων, ὃς καὶ τοῦ μὴ ἄρξαι αὐτὸν μετὰ τὴν τελευτὴν τοῦ Ἰωάννου αἰτίαν ἔσχεν ταύτην· ἀποδημοῦντος γὰρ αὐτοῦ εἰς ἴγυπτον ἐπὶ τὴν τῆς μαγείας ἐπάσκησιν, τοῦ Ἰωάννου ἀναιρεθέντος, Δοσίθεός τις τῆς ἀρχῆς ὀρεγόμενος, θάνατον αὐτοῦ ψευδῆ καταγγείλας διαδέχεται τὴν αἵρεσιν. ὁ δὲ Σίμων μετ' οὐ πολὺ ἐπελθὼν καὶ τοῦ τόπου ὡς ἰδίου μεγάλως ἀντεχόμενος, τῷ Δοσιθέῳ συντυχὼν τὸν μὲν τόπον οὐκ ἀπῄτει, εἰδὼς ὅτι ὁ φθάσας τῆς ἀρχῆς παρὰ προαίρεσιν οὐ καθαιρεῖται. διὸ μετὰ προσποιητοῦ φιλίας ἐπ' ὀλίγον μὲν εἰς τὸν δεύτερον τοῦ Δοσιθέου τόπον δίδωσιν ἑαυτόν. ταγεὶς δὲ μετ' οὐ πολλὰς ἡμέρας τοῖς τριάκοντα συμμαθηταῖς, ὑποδιαβάλλειν ἤρξατο τὸν Δοσίθεον, ὡς μὴ παραδιδόντα γνησίως τὰ μαθήματα. καὶ τοῦτο ποιεῖν ἔλεγεν αὐτὸν οὐχ ὡς φθονοῦντα, ἀλλ' ὡς ἀγνοοῦντα. καί ποτε ὁ Δοσίθεος, ὑπαισθόμενος τὴν τοῦ Σίμωνος ἔντεχνον διαβολὴν λύουσαν αὐτοῦ τὴν πρὸς τοὺς πολλοὺς ὑπόνοιαν, τοῦ μὴ αὐτὸν εἶναι νομίζειν τὸν ἑστῶτα, θυμῷ ἐπὶ τὴν συνήθη παραγενόμενος διατριβὴν·άβδῳ παίει εὑρὼν τὸν Σίμωνα· ἡ δὲ ὥσπερ καπνοῦ τοῦ Σίμωνος διελθεῖν ἔδοξε σῶμα. ἐπὶ τούτῳ καταπλαγεὶς ὁ Δοσίθεος λέγει αὐτῷ· ἰ σὺ εἶ ὁ ἑστώς, καὶ προσκυνῶ σε. τοῦ Σίμωνος εἰπόντος·","english":"half of a man, being woman, has set the incomplete number of the thirty, just as the moon, whose monthly course does not complete its journey. Of these thirty, Simon was the first and most esteemed, who also had this reason for not taking leadership after John's death: while he was away in Egypt for the practice of magic, John was killed, and a certain Dositheus, desiring the leadership, falsely announced his death and succeeded to the heresy. Simon, returning shortly after and greatly claiming the place as his own, upon meeting Dositheus did not demand the place, knowing that one who has attained leadership is not removed against his will. Therefore, with feigned friendship, he for a while placed himself in the second position after Dositheus. Having been enrolled among the thirty fellow disciples after not many days, he began to subtly slander Dositheus, as not genuinely transmitting the teachings. And he said that Dositheus did this not out of envy, but out of ignorance. And once Dositheus, perceiving Simon's artful slander undermining his reputation with the many, so that they might not think him to be the standing one, came in anger to the customary gathering; finding Simon, he struck him with a rod; but it seemed to pass through Simon's body like smoke. At this, Dositheus, astounded, said to him: \"You are the standing one, and I worship you.\" Simon said:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σίμων","severity":"info","text":"Simon Magus is a central figure in early Christian heresiology, often portrayed as a Samaritan magician and rival to the apostles. This passage details his rivalry with Dositheus, another sect leader.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁ ἑστώς","severity":"info","text":"The phrase 'the standing one' (ὁ ἑστώς) is a technical term in Simonian tradition, likely denoting a divine or permanent state, contrasting with changeable human existence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Δοσίθεος","severity":"info","text":"Dositheus is known from patristic sources as a Samaritan heresiarch who claimed to be the Messiah or a prophet. His conflict with Simon Magus is a recurring motif in pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Simon's rise, using a flashback to explain his absence during John's death and his subsequent maneuvering against Dositheus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The motif of a rod passing through Simon's body like smoke parallels accounts in the Acts of Peter and other apocryphal acts, where Simon uses magic to simulate incorporeality.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἥμισυ γὰρ ἀνδρὸς οὖσα ἡ γυνὴ","severity":"caution","text":"The opening clause about woman being 'half a man' reflects a patriarchal cosmology, possibly from a lost source. Its precise meaning in context is unclear, as the passage shifts abruptly to Simon.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'half of a man, being woman' is ambiguous: it may refer to a numerical or ontological incompleteness, but the connection to the 'thirty' is not fully explained.","The text does not clarify whether the 'thirty' refers to disciples, days, or a symbolic number; the lunar analogy suggests a calendrical or astronomical reference."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"Ἐγώ εἰμι, ὁ Δοσίθεος ἑαυτὸν γνοὺς οὐκ ὄντα τὸν ἑστῶτα, πεσὼν προσεκύνησεν, καὶ τοῖς εἰκοσιεννέα ἐξάρχοις συνκαταβαλὼν ἑαυτὸν εἰς τὸν ἑαυτοῦ τῆς ὑπονοίας τόπον ἔστησε τὸν Σίμωνα, καὶ οὕτως μετ' οὐ πολλὰς ἡμέρας ὁ Δοσίθεος, ἐκείνου στάντος, αὐτὸς πεσὼν ἐτελεύτησεν. ὁ δὲ Σίμων τὴν Ἑλένην παραλαβὼν ἐκπεριέρχεται, καὶ μέχρι τοῦ δεῦρο, ὡς ὁρᾷς, ἀναστατεῖ τοὺς ὄχλους. αὐτὴν δὲ τὴν Ἑλένην ἀπὸ τῶν ἀνωτάτων οὐρανῶν κατενηνοχέναι λέγει τῷ κόσμῳ, κυρίαν οὖσαν, ὡς παμμήτορα οὐσίαν καὶ σοφίαν, ἧς ἕνεκεν (φησίν) Ἕλληνές τε καὶ βάρβαροι ἐμαχέσαντο, εἰκόνα φαντασθέντες ἀληθείας· ἡ γὰρ ὄντως οὖσα τότε παρὰ τῷ πρωτίστῳ\n\nὑπῆρχεν θεῷ. πλὴν τοιαῦτά τινα Ἑλληνικοῖς μύθοις συνπεπλασμένα πιθανῶς ἀλληγορῶν ἀπατᾷ πολλούς, ἐξαιρέτως πολλὰ τερατώδη θαυμάσια ποιῶν, ὡς, εἰ μὴ ᾔδειμεν ὅτι μαγείᾳ ταῦτα ποιεῖ, ἠπατήθημεν ἂν καὶ αὐτοί. ἀλλ' ἐπειδὴ συνεργοὶ αὐτοῦ ἦμεν τὸ κατ' ἀρχάς, ὅτε τὰ τοιαῦτα ποιῶν τὸ τῆς θεοσεβείας οὐκ ἠδίκει μέρος, νῦν ὅτε πολὺ μανεὶς τοὺς ἐν θεοσεβείᾳ ἀπατᾶν ἐπιχειρεῖν ἤρξατο, ἀπέστημεν αὐτοῦ. καὶ γὰρ μιαιφονεῖν ἤρξατο, ὡς αὐτὸς ἔτι ὡς φίλος φίλοις ἐξέφανεν ὅτι παιδίου ψυχὴν τοῦ ἰδίου σώματος χωρίσας ἀπορρήτοις ὅρκοις, συνεργὸν πρὸς τὴν τῶν αὐτῷ δοκούντων φαντασίαν, τὸν παῖδα διαγράψας ἐπὶ εἰκόνος, ἐνδοτέρῳ οἴκῳ ὅπου αὐτὸς ὑπνοῖ ἀνατεθειμένην ἔχει, φάσκων ποτὲ τοῦτον ἐξ ἀέρος πλάσας θείαις τροπαῖς καὶ τὸ εἶδος ἀναγράψας ἀποδεδωκέναι πάλιν τῷ ἀέρι. τὴν δὲ πρᾶξιν ἑρμηνεύει οὕτως πεποιηκέναι·","english":"I am he. Dositheus, having known himself not to be the standing one, fell and prostrated himself, and having cast himself down among the twenty-nine leaders into his own place of suspicion, he set Simon there, and thus after not many days Dositheus, when that one stood, himself fell and died. Simon, taking Helen, goes about, and up to the present, as you see, he disturbs the crowds. He says that he has brought down this Helen herself from the highest heavens to the world, she being the mistress, as the all-mother substance and wisdom, on account of whom, he says, Greeks and barbarians fought, having imagined an image of truth; for the truly existing one then was with the first God. Nevertheless, allegorizing such things plausibly, which are fabricated together with Greek myths, he deceives many, especially by performing many monstrous wonders, so that, if we did not know that he does these things by magic, we ourselves would have been deceived. But since we were his associates in the beginning, when he did such things without harming the part of piety, now when he has become very mad and has begun to attempt to deceive those in piety, we have separated from him. For he also began to commit murder, as he himself, still as a friend to friends, revealed that having separated the soul of a child from its own body by secret oaths, as a helper for the fantasy of things seeming to him, having drawn the child on an image, he keeps it dedicated in an inner room where he himself sleeps, claiming that he once formed this one from air by divine means and, having inscribed the form, gave it back again to the air. And he interprets the deed as having done it thus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἑστῶτα","severity":"info","text":"The term ἑστῶτα (the standing one) is a technical designation in Simonian tradition for the supreme divine figure, often contrasted with the fallen or unstable.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑλένην","severity":"info","text":"Simon Magus’ companion Helen is here identified with the fallen divine Sophia, a key figure in Gnostic and Simonian cosmology, paralleling later Valentinian myth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαγείᾳ","severity":"info","text":"Accusations of magic (μαγείᾳ) against Simon were common in early Christian polemic; this passage details his alleged use of child sacrifice for necromantic purposes.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παιδίου ψυχὴν","severity":"info","text":"The motif of a murdered child used as a magical assistant appears in later magical papyri and in the Clementine Recognitions, suggesting a shared tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage concludes the narrative of Simon’s rise and fall, moving from Dositheus’ submission to Simon’s magical practices and the narrator’s apostasy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἑλληνικοῖς μύθοις","severity":"info","text":"The author aligns Simon’s teachings with Greek myths, a common polemical strategy to discredit rival Christian groups as pagan survivals.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'twenty-nine leaders' is unclear; they may represent a specific Simonian hierarchy or a symbolic number.","The phrase 'τὸν παῖδα διαγράψας ἐπὶ εἰκόνος' could mean either drawing the child on an image or inscribing the child’s form on a portrait; the exact magical procedure is ambiguous."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"πρῶτον τὸ ἀνθρώπου πνεῦμα λέγει τραπὲν εἰς θερμοῦ φύσιν τὸν περικείμενον αὐτῷ σικύας δίκην ἐπισπασάμενον συνπιεῖν ἀέρα, εἶτα ἔνδοθεν τῆς τοῦ πνεύματος ἰδέας γενόμενον αὐτὸν τρέψαι εἰς ὕδωρ. ὑπὸ δὲ τῆς συνεχείας τοῦ πνεύματος χυθῆναι μὴ δυνάμενον εἰς αἵματος φύσιν μετατρέπειν ἔφασκεν τὸν ἐν αὐτῷ ἀέρα, τὸ δὲ αἷμα πῆξαν τὰς σάρκας ποιῆσαι, εἶθ' οὕτως τῆς σαρκὸς παγείσης ἄνθρωπον οὐκ ἀπὸ γῆς, ἀλλ' ἐξ ἀέρος ἀναδεῖξαι. καὶ οὕτως ἑαυτὸν πείσας καινὸν ἄνθρωπον δύνασθαι ποιῆσαι, τὰς τροπὰς ἀναλύων πάλιν ἀποδεδωκέναι ἔλεγε τῷ ἀέρι. καὶ ταῦτα μὲν ἄλλοις λέγων ἐπιστεύετο, ὑφ' ἡμῶν δὲ τῶν ἐπὶ τῇ τελετῇ συμπαρόντων εὐσεβῶς ἠπιστεῖτο. διὸ ἀσεβείας καταγνόντες ἀπέστημεν αὐτοῦ. Ταῦτα τοῦ Ἀκύλα εἰπόντος ὁ ἀδελφὸς αὐτοῦ Νικήτης ἔφη· Ἀναγκαῖόν ἐστιν, ἀδελφὲ ἡμῶν Κλήμης, τὰ παραλειφθέντα τῷ Ἀκύλᾳ ἐμὲ ὑπομνῆσαι. πρῶτον μὲν γὰρ μάρτυς ὁ θεὸς ὡς οὐδὲν αὐτῷ ἡμεῖς συνειργασάμεθα ἀσεβές, ἀλλ' ὅτι αὐτοῦ πράσσοντος ἱστορήσαμεν· καὶ μέχρις ὅτε ἀβλαβῆ ποιῶν ἐπεδείκνυτο, καὶ ἐτερπόμεθα, ὅτε δὲ τὰ μαγείᾳ γινό μενα θειότητι ποιεῖν πρὸς ἀπάτην θεοσεβῶν ἔλεγεν, οὐκέτι αὐτοῦ ἠνεσχόμεθα καίτοι πολλὰ ἐπαγγελλομένου ἡμῖν, πρῶτον μὲν ναῶν ἀνδριάντας ἡμῶν καταξιωθῆναι καὶ θεοὺς νομισθῆναι καὶ ὑπὸ ὄχλων προσκυνηθῆναι καὶ ὑπὸ βασιλέων δοξασθῆναι καὶ δημοσίων τιμῶν καταξιωθῆναι καὶ χρήμασιν ἀπεριορίστοις πλουτῆσαι.","english":"First, he said, the spirit of a man, having turned into the nature of heat, draws in the surrounding air like a cupping-glass, and then, having come within the form of the spirit, changes it into water. And because it cannot be dispersed by the continuity of the spirit, he claimed that it transforms the air within it into the nature of blood, and that the blood, having congealed, produces flesh; then, the flesh having thus been solidified, it produces a man not from earth but from air. And having thus persuaded himself that he could make a new man, he said that by resolving the transformations again he gave it back to the air. And while he said these things to others, he was believed; but by us who were present at the initiation, he was piously disbelieved. Therefore, having condemned his impiety, we left him. When Aquila said this, his brother Nicetes said: It is necessary, our brother Clement, for me to recall what was omitted by Aquila. First, God is witness that we cooperated with him in nothing impious, but that we observed him doing these things; and as long as he performed them harmlessly, we even took pleasure in them. But when he said that things done by magic were done by divinity, for the deception of the pious, we no longer tolerated him, although he promised us many things: first, that we would be deemed worthy of statues in temples and be considered gods, and be worshipped by crowds, and be glorified by kings, and be deemed worthy of public honors, and become wealthy with unlimited riches.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"σικύας δίκην","severity":"info","text":"The cupping-glass (σικύα) was a standard medical instrument used to draw blood to the surface; the simile reflects ancient physiological theory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα","severity":"info","text":"Here πνεῦμα means 'spirit' as a constituent of the human being, not the Holy Spirit; the context is Simon's materialist theory of generation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μαγείᾳ","severity":"info","text":"Magic (μαγεία) is contrasted with true divinity; this reflects a common polemic in early Christian literature against Simon Magus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ Ἀκύλα εἰπόντος","severity":"info","text":"This phrase marks a shift from Aquila's speech to Nicetes' response, a typical dialogic structure in the Homiliae.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"θεοὺς νομισθῆναι","severity":"info","text":"The promise of being considered gods echoes accusations against Simon Magus in patristic heresiology (e.g., Irenaeus, Haer. 1.23).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εὐσεβῶς ἠπιστεῖτο","severity":"caution","text":"The phrase 'piously disbelieved' is paradoxical; it may mean they disbelieved out of piety, or it may be ironic. The Greek allows both readings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εὐσεβῶς ἠπιστεῖτο' could be read as 'they were piously disbelieved' (passive) or 'they piously disbelieved' (middle); the translation takes the latter. The exact referent of 'τὸν ἐν αὐτῷ ἀέρα' is ambiguous: it may be the air within the spirit or within the water."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ταῦτά τε καὶ τὰ τούτοις νομιζόμενα ἡμῖν ὑπέσχετο, μόνον ἵνα συνόντες αὐτῷ τὸ τῆς ἐνχειρήσεως κακὸν σιωπῷμεν, ἵνα αὐτῷ τὰ τῆς ἀπάτης προκόπτῃ, καὶ ὅμως οὐ συνεθέμεθα, ἀλλὰ καὶ αὐτὸν τῆς τοιαύτης ἀπονοίας παύεσθαι συνεβουλεύσαμεν, λέγοντες αὐτῷ· Ἡμεῖς, Σίμων, τῆς ἐκ παίδων φιλίας πρὸς σὲ μεμνημένοι στέργοντές σε τὰ συμφέροντα συμβουλεύομεν· παῦσαι τῆς τοιαύτης τόλμης· θεὸς εἶναι οὐ δύνασαι· φοβήθητι τὸν ὄντως θεόν, γνῶθι ὅτι ἄνθρωπος εἶ καὶ ὅτι σου μικρός ἐστιν ὁ τῆς ζωῆς χρόνος. κἂν μεγάλα πλουτήσῃς ἢ καὶ βασιλεύσῃς, τῷ τῆς ζωῆς σου μικρῷ χρόνῳ ὀλίγα τυγχάνει πρὸς ἀπόλαυσιν, καὶ ἀσεβῶς πορισθέντα, εὐθέως φεύγοντα, αἰωνίαν κόλασιν περιποιεῖται τῷ τετολμηκότι. διὸ φοβεῖσθαί σοι τὸν θεὸν συμβουλεύομεν, ὑφ' οὗ κριθῆναι ἔχει ἡ ἑκάστου ψυχὴ περὶ ὧν ἔπραξεν ἐνταῦθα. ὁ δὲ ταῦτα ἀκούσας ἐγέλασεν. ἡμῶν δὲ εἰπόντων· Τί ἡμῶν τὰ σοὶ\n\nσυμφέροντα συμβουλευόντων καταγελᾷς; ἔφη· Γελῶ ὑμῶν τὴν μωρὰν ὑπόληψιν, ὅτι πιστεύετε ἀθάνατον εἶναι τὴν ἀνθρώπου ψυχήν. κἀγὼ ἔφην· ὐ θαυμάζομεν, ὦ Σίμων, εἰ ἡμᾶς ἀπατᾶν ἐπιχειρεῖς, ἀλλ' ἐκπεπλήγμεθα τίνι λόγῳ καὶ ἑαυτὸν ἀπατᾷς. λέγε μοι, ὦ Σίμων, εἰ καὶ τῶν ἄλλων οὐδεὶς πεπληροφόρηται ἀθάνατον εἶναι τὴν ψυχήν, ἀλλ' οὖν γε σὺ καὶ ἡμεῖς, σὺ μὲν ὡς ἀνθρωπείου σώματος χωρίσας αὐτὴν καὶ προσομιλήσας καὶ ἐπιτάξας, ἡμεῖς δὲ ὡς συμπαρόντες καὶ τὴν ἐπιταγὴν ἀκούσαντες καὶ τὸ κελευσθὲν ἐναργῶς ἱστορήσαντες. καὶ ὁ Σίμων ἔφη· Ἐγὼ μὲν οἶδα τί λέγετε, ὑμεῖς δὲ οὐκ οἴδατε περὶ τίνων διαλέγεσθε. καὶ ὁ Νικήτης ἔφη· Ἐπεὶ οἶδας, λέγε·","english":"He promised us these things and others like them, on condition that, while we were with him, we would keep silent about the evil of his undertaking, so that his deception might advance. Yet we did not agree, but instead advised him to cease from such madness, saying to him: \"We, Simon, remembering our friendship with you from childhood and loving you, advise what is beneficial for you: cease from such audacity. You cannot be a god. Fear the true God; know that you are a man and that your time of life is short. Even if you acquire great wealth or become king, the short time of your life allows little for enjoyment, and what is impiously obtained, quickly fleeing, procures eternal punishment for the one who has dared it. Therefore we advise you to fear God, by whom each soul is to be judged concerning what it has done here.\" When he heard this, he laughed. And when we said, \"Why do you laugh at us who advise what is beneficial for you?\" he said: \"I laugh at your foolish assumption, that you believe the human soul is immortal.\" And I said: \"We are not surprised, Simon, if you attempt to deceive us, but we are astonished by what reasoning you also deceive yourself. Tell me, Simon, if no one else is fully convinced that the soul is immortal, yet at least you and we are: you, as one who has separated it from a human body and conversed with it and given it orders, and we, as ones who were present and heard the command and clearly witnessed what was ordered.\" And Simon said: \"I know what you are saying, but you do not know what you are talking about.\" And Nicetes said: \"Since you know, speak.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σίμων","severity":"info","text":"Simon Magus, a Samaritan figure in early Christian heresiology, is portrayed here as a rival miracle-worker and false teacher. The dialogue reflects a common polemical trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀθάνατον εἶναι τὴν ἀνθρώπου ψυχήν","severity":"info","text":"The immortality of the soul is a central point of contention. Simon denies it, while the speaker asserts it based on shared experience of necromancy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit within a longer debate, structured as direct speech with a shift from reported advice to a dialogic exchange, culminating in Nicetes' challenge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The motif of Simon Magus laughing at the apostles' teaching appears in other early Christian texts, e.g., the Acts of Peter, reinforcing the stereotype of his arrogance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily, attributed to Clement of Rome, was transmitted in Syriac and Coptic, and its Greek original is lost. The text reflects later theological debates on the soul.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a reconstruction from later versions; the exact wording of the original homily is uncertain."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"εἰ δὲ μὴ οἶδας, μὴ δόκει ἡμᾶς τῷ λέγειν σὲ μὲν εἰδέναι, ἡμᾶς δὲ μή, ἀπατᾶσθαι δύνασθαι. οὐ γάρ ἐσμεν οὕτως νήπιοι, ἵνα πανοῦργον ἐνσπείρῃς ἐν ἡμῖν ὑποψίαν τοῦ νομίζειν σέ τι τῶν ἀπορρήτων εἰδέναι, καὶ οὕτως ἐπιθυμίᾳ κολαζομένους ἡμᾶς ὑποχειρίους λαβὼν ἔχῃς. καὶ ὁ Σίμων ἔφη· Ὅτι μὲν ἐχώρισα ψυχὴν ἀνθρωπείου σώματος, οἶδα ὑμᾶς εἰδότας, ὅτι δὲ οὐχ ἡ τοῦ τεθνεῶτος ψυχὴ ὑπουργεῖ (ἐπεὶ μὴ ὑπάρχει), ἀλλὰ δαίμων τις ὑποκρινόμενος αὐτὸς εἶναι ψυχὴ ἐνεργεῖ, οἶδα ὑμᾶς ἀγνοοῦντας. καὶ ὁ Νικήτης ἔφη· Πολλὰ ἐν τῷ βίῳ ἠκούσαμεν ἄπιστα, τούτου δὲ τοῦ λόγου ἀνοητότερον οὐ προσεδοκήσαμεν ἀκοῦσαι. εἰ γὰρ δαίμων ὑποκρίνεται εἶναι τοῦ τεθνεῶτος ἡ ψυχή, τίς τῆς ψυχῆς χρεία γίνεται ἵνα χωρισθῇ τοῦ σώματος; οὐκ αὐτοὶ δὲ παρόντες ἠκούσαμέν σου, τοῦ σκήνους τὴν ψυχὴν ὁρκίζοντος; πῶς δὲ καὶ ἄλλου ὁρκιζομένου ἕτερος μὴ ὁρκισθεὶς ὡς φοβηθεὶς ὑπακούει; οὐκ ἐξετασθεὶς δὲ καὶ σὺ ὑφ' ἡμῶν ποτε διὰ τί ἐνίοτε καὶ παύονται αἱ παρεδρίαι, ἔφης ὅτι· Ψυχὴ πληρώσασα τὸν ὑπὲρ γῆς χρόνον, ὃν ἤμελλεν ἐν σώματι διατελεῖν, εἰς ᾅδην πορεύεται· προσετίθεις δὲ λέγων ὅτι τῶν ἰδίῳ θανάτῳ τελευτησάντων αἱ ψυχαί, ἐπειδὴ αὐτόθι εἰς ᾅδην χωρήσασαι φρουροῦνται, οὐκ εὐκόπως ἐλθεῖν ἀφίενται.","english":"But if you do not know, do not think that by saying that you know and we do not, you can deceive us. For we are not so childish that you can sow in us a cunning suspicion that you know some secret, and thus, taking us captive by our restrained desire, have us in your power. And Simon said: That I separated a soul from a human body, I know you know; but that it is not the soul of the deceased that serves (since it does not exist), but rather some demon pretending to be the soul that acts, I know you are ignorant of. And Nicetas said: We have heard many incredible things in life, but we did not expect to hear anything more senseless than this statement. For if a demon pretends to be the soul of the deceased, what need is there for the soul to be separated from the body? Did we not ourselves hear you, when you were adjuring the soul from the corpse? And how, when another is adjured, does a different one, not adjured, obey as if frightened? And when you were once questioned by us why the visitations sometimes cease, you said: The soul, having completed the time above ground which it was to spend in the body, goes to Hades; and you added, saying that the souls of those who die a natural death, since they go there to Hades and are guarded, are not easily allowed to come.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ δὲ μὴ οἶδας, μὴ δόκει ἡμᾶς ... ἀπατᾶσθαι δύνασθαι","severity":"info","text":"The speaker rejects Simon's claim to secret knowledge, asserting that they are not naive enough to be deceived by such a tactic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πανοῦργον ... ὑποψίαν","severity":"info","text":"The phrase 'cunning suspicion' (πανοῦργον ... ὑποψίαν) underscores the rhetorical strategy of sowing doubt to manipulate the audience.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαίμων τις ὑποκρινόμενος","severity":"info","text":"Simon's claim that a demon impersonates the deceased's soul reflects a common early Christian polemic against necromancy, distinguishing true resurrection from demonic deception.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων ἔφη ... καὶ ὁ Νικήτης ἔφη","severity":"info","text":"The passage alternates between Simon's assertions and Nicetas' rebuttals, a dialogic structure typical of the Homiliae's philosophical debates.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ψυχὴ ... εἰς ᾅδην πορεύεται","severity":"info","text":"The description of souls going to Hades and being guarded echoes Platonic and Jewish apocalyptic traditions, adapted here to critique Simon's magic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ αὐτοὶ δὲ παρόντες ἠκούσαμέν σου","severity":"caution","text":"The Greek text has a minor grammatical inconsistency (οὐκ ... ἠκούσαμέν) that may reflect oral style or scribal error; the sense is clear despite the double negative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐκ αὐτοὶ δὲ παρόντες ἠκούσαμέν σου' could be read as a rhetorical question or a statement; the translation takes it as a question, which fits the context."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Ταῦτα τοῦ Νικήτου εἰπόντος Ἀκύλας αὐτὸς πάλιν ἔφη· Ἐβουλόμην παρὰ σοῦ τοῦτο μόνον μαθεῖν, Σίμων, εἴτε ψυχὴ εἴτε δαίμων ἐστὶν τὸ ὁρκιζόμενον, τί φοβούμενον οὐ παραπέμπεται τοὺς ὅρκους; καὶ ὁ Σίμων ἔφη· Κόλασιν γὰρ παρακούσασα οἶδεν μέλλειν παθεῖν. καὶ ὁ Ἀκύλας ἔφη· ὐκοῦν εἰ ὁρκιζομένη ψυχὴ ἔρχεται, καὶ κρίσις γίνεται. εἰ οὖν αἱ ψυχαὶ ἀθάνατοι γίνονται καὶ κρίσις πάντως γίνεται, ὥστ' ἂν καὶ τοὺς ἐπὶ κακῇ πράξει ὁρκισθέντας καταδικασθῆναι παρακούσαντας, πῶς οὐ πεφόβησαι σὺ ἀναγκάζειν, τῶν ἀναγκαζομένων ἐπὶ παρακοῇ κολαζομένων; τὸ γὰρ ἤδη σε μὴ παθεῖν ἐφ' οἷς ἔδρασας οὐ θαῦμα, ἐπεὶ μήπω κρίσις ἐστίν, ἵνα σὺ μὲν δίκην δῷς περὶ ὧν ἠνάγκασας, τὸ δὲ ἀναγκασθὲν ὑπὸ συγγνώμην γένηται ὡς τῆς κακῆς πράξεως τὸν ὅρκον προτιμῆσαν. ὁ δὲ ταῦτα ἀκούσας ὠργίσθη, θάνατον ἡμῖν ἀπειλήσας, εἰ μὴ τὰ ὑπ' αὐτοῦ πραττόμενα σιωπῶμεν. Ταῦτα τοῦ Ἀκύλα εἰπόντος, ἐγὼ Κλήμης ἐπυθόμην τίνα ἄρα ἐστὶν ἃ ποιεῖ θαυμάσια. οἱ δὲ ἔλεγόν μοι ὅτι ἀνδριάντας ποιεῖ περιπατεῖν καὶ ἐπὶ πῦρ κυλιόμενος οὐ καίεται, ἐνίοτε δὲ καὶ πέταται καὶ ἐκ λίθων","english":"When Nicetas said this, Aquila himself spoke again: \"I would like to learn this one thing from you, Simon: whether it is a soul or a demon that is adjured, and what it fears that it does not disregard the oaths?\" And Simon said: \"Because it knows that it will suffer punishment if it disobeys.\" And Aquila said: \"Therefore, if a soul comes when adjured, judgment occurs. So if souls become immortal and judgment certainly occurs, so that those adjured for an evil deed are condemned for disobeying, how are you not afraid to compel, when those compelled are punished for disobedience? That you have not yet suffered for what you have done is no wonder, since judgment is not yet at hand, so that you may pay the penalty for what you have compelled, while the one compelled may be pardoned as having preferred the oath to the evil deed.\" When he heard this, he became angry and threatened us with death if we did not keep silent about what he does. When Aquila said this, I, Clement, asked what the marvelous things are that he does. And they told me that he makes statues walk, rolls on fire without being burned, sometimes even flies, and from stones","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ψυχὴ εἴτε δαίμων","severity":"info","text":"Aquila's question frames the central debate: whether the entity summoned by adjuration is a soul (ψυχή) or a demon (δαίμων). This distinction is crucial for the argument about judgment and punishment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁρκιζόμενον","severity":"info","text":"The participle 'ὁρκιζόμενον' (the one being adjured) is a technical term in magical and early Christian contexts for invoking or binding a spirit by oath. Here it is used in a polemical debate about the nature of such practices.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θάνατον ἡμῖν ἀπειλήσας","severity":"info","text":"Simon's threat of death reflects the adversarial tone of the pseudo-Clementine Homilies, where Simon Magus is portrayed as a dangerous heretic and magician. This passage echoes the traditional conflict between Peter and Simon in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ Ἀκύλα εἰπόντος, ἐγὼ Κλήμης ἐπυθόμην","severity":"info","text":"The narrative shifts from Aquila's speech to Clement's inquiry, marking a structural transition. Clement's question introduces a list of Simon's alleged marvels, which serves to heighten the dramatic tension before the next argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"ἀνδριάντας ποιεῖ περιπατεῖν","severity":"info","text":"The claim that Simon makes statues walk is paralleled in other early Christian accounts of Simon Magus, such as in the Acts of Peter and the Refutation of All Heresies, where he is credited with similar magical feats.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ πῦρ κυλιόμενος οὐ καίεται","severity":"caution","text":"The phrase 'rolling on fire without being burned' is a conventional magical motif. The Greek text is clear, but the historicity of such claims is not verifiable; the passage is best read as part of the polemical portrayal of Simon.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'soul' (ψυχή) is that of a living or deceased person, though the previous passage mentions separating a soul from a human body. The reading assumes the soul is of a deceased person, consistent with the context of necromancy."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"ἄρτους ποιεῖ, ὄφις γίνεται, εἰς αἶγα μεταμορφοῦται, διπρόσωπος γίνεται, εἰς χρυσὸν μεταβάλλεται, θύρας κεκλεισμένας ἀνοίγει, σίδηρον λύει, ἐν δείπνοις εἴδωλα παντοδαπῶν ἰδεῶν παρίστησιν, τὰ ἐν οἰκίᾳ σκεύη ὡς αὐτόματα φερόμενα πρὸς ὑπηρεσίαν βλέπεσθαι ποιεῖ τῶν φερόντων οὐ βλεπομένων. ταῦτα αὐτῶν λεγόντων ἀκούων ἐθαύμαζον. ἐμαρτύρουν δὲ πολλὰ τὰ τοιαῦτα αὐτοὶ παρόντες ἱστορηκέναι. Τούτων οὕτως·ηθέντων ὁ καλὸς Πέτρος καὶ αὐτὸς τοῦ λέγειν ἤρξατο· Συνορᾶν ὑμᾶς δεῖ, ἀδελφοί, τοῦ τῆς συζυγίας κανόνος τὴν ἀλήθειαν, οὗ μὴ ἀφιστάμενός τις οὐκ ἔχει πλανηθῆναι. ἐπεὶ γάρ, ὡς ἔφαμεν, δυικῶς καὶ ἐναντίως πάντα ἔχοντα ὁρῶμεν καὶ ὡς πρώτη νύξ, εἶτα ἡμέρα, καὶ πρῶτον ἄγνοια, εἶτα γνῶσις, καὶ πρῶτον νόσος, εἶτα ἴασις, οὕτως πρῶτα τὰ τῆς πλάνης τῷ βίῳ ἔρχεται, εἶθ' οὕτως τὸ ἀληθὲς ἐπέρχεται, ὡς τῇ νόσῳ ὁ ἰατρός. αὐτίκα γοῦν τοῦ θεοφιλοῦς ἡμῶν ἔθνους ἀπὸ τῆς τῶν ἰγυπτίων κακουχίας μέλλοντος λυτροῦσθαι, πρῶτον διὰ τῆς ὀφιωθείσης·άβδου, ἥτις τῷ Ἀαρὼν ἐδόθη, αἱ νόσοι ἐγίνοντο, καὶ εἶθ' οὕτως εὐχαῖς Μωυσέως αἱ ἰάσεις ἐπεφέροντο. καὶ νῦν δὲ τῶν ἐθνῶν μελλόντων ἀπὸ τῆς κατὰ τὰ εἴδωλα λυτροῦσθαι θρησκείας, ἡ κακία πάλιν, ὡς αὐτὴ βασιλεύουσα, προλαβοῦσα πρῶτον τὸν ἑαυτῆς ὥσπερ ὄφιν ἔπεμψε σύμμαχον, ὃν ὁρᾶτε Σίμωνα, ποιοῦντα θαυμάσια πρὸς κατάπληξιν καὶ ἀπάτην, οὐ σημεῖα ἰατικὰ πρὸς ἐπιστροφὴν καὶ σωτηρίαν. διὸ καὶ ὑμᾶς ἀπὸ τῶν γινομένων τεράτων τοὺς ποιοῦντας νοεῖν δεῖ τίς τίνος ἐστὶν ἐργάτης. ἐὰν ἀνωφελῆ ποιῇ τέρατα, κακίας ἐστὶν ὑπουργός· ἐὰν δὲ ἐπωφελῆ πράττῃ, τοῦ ἀγαθοῦ ἐστιν ἡγεμών.","english":"He makes loaves, becomes a serpent, transforms into a goat, becomes two-faced, changes into gold, opens closed doors, loosens iron, at banquets presents phantoms of all kinds of forms, causes the vessels in a house to be seen as if carried automatically for service, while those carrying them are not seen. Hearing them say these things, I marveled. And they testified that they themselves, being present, had witnessed many such things. When these matters had been thus discussed, the excellent Peter himself began to speak: \"You must perceive, brothers, the truth of the rule of the pair, from which if one does not depart, he cannot be led astray. For since, as we said, we see everything existing in a twofold and opposite manner, and as first night, then day, and first ignorance, then knowledge, and first disease, then healing, so first the things of error come into the world, and then in this way the truth comes, as the physician comes to the disease. At once, then, when our God-beloved nation was about to be delivered from the oppression of the Egyptians, first through the rod that became a serpent, which was given to Aaron, the plagues occurred, and then in this way the healings were brought about by the prayers of Moses. And now, when the nations are about to be delivered from the worship of idols, evil again, as if ruling, having taken the lead, first sent its own ally, like a serpent, whom you see as Simon, working wonders for astonishment and deception, not healing signs for conversion and salvation. Therefore you must also understand, from the marvels that occur, who is the agent of whom. If he works useless marvels, he is a servant of evil; if he does beneficial things, he is a leader of the good.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄρτους ποιεῖ, ὄφις γίνεται, εἰς αἶγα μεταμορφοῦται, διπρόσωπος γίνεται, εἰς χρυσὸν μεταβάλλεται","severity":"info","text":"This catalogue of Simon's magical feats (making loaves, becoming a serpent, etc.) illustrates his deceptive wonders, contrasting with true healing signs.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συζυγίας","severity":"info","text":"The term συζυγίας (syzygy) refers to the 'rule of the pair'—a principle of opposites (night/day, ignorance/knowledge) central to the homily's theological framework.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς ὀφιωθείσης ῥάβδου, ἥτις τῷ Ἀαρὼν ἐδόθη","severity":"info","text":"Alludes to the rod of Aaron that became a serpent (Exodus 7:10-12), used here as a type: plagues precede deliverance, paralleling Simon's deceptive wonders before true salvation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμωνα","severity":"info","text":"Simon Magus, a Samaritan magician, is portrayed in early Christian literature as a heretic and rival of Peter. His wonders are presented as evil counterfeits of divine miracles.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τούτων οὕτως·ηθέντων","severity":"info","text":"The phrase marks a transition from the preceding dialogue (Aquila and Simon) to Peter's discourse, introducing the homily's central teaching on the rule of opposites.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πρῶτον νύξ, εἶτα ἡμέρα, καὶ πρῶτον ἄγνοια, εἶτα γνῶσις","severity":"info","text":"The sequence of opposites (night/day, ignorance/knowledge) echoes a common Hellenistic and early Christian trope, also found in the Clementine Recognitions, emphasizing a providential order.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a minor textual issue: 'οὕτως·ηθέντων' may be a scribal error for 'οὕτως ῥηθέντων' (thus spoken), which is the reading adopted in the translation."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"τὰ μὲν οὖν ἀνωφελῆ ἐστιν σημεῖα, ὅσα αὐτοὶ Σίμωνα εἰρήκατε πεποιηκέναι. λέγω δὲ τὸ ἀνδριάντας αὐτὸν ποιεῖν περιπατεῖν καὶ τὸ ἐπ' ἀνθράκων αὐτὸν πεπυρωμένων κυλίεσθαι καὶ δράκοντα γίνεσθαι, εἰς αἶγα μεταμορφωθῆναι, εἰς ἀέρα πτῆναι, καὶ ὅσα τοιαῦτά τινα, εἰς ἴασιν ἀνθρώπων μὴ γινόμενα, προσαπατᾶν φύσιν ἔχει πολλούς. τὰ δὲ τῆς οἰκτίρμονος ἀληθείας σημεῖά ἐστι φιλάνθρωπα, ἅτινα ἠκούσατε τὸν κύριον πεποιηκότα κἀμὲ μετ' ἐκεῖνον εὐχαῖς κατορθοῦντα· ὧν οἱ πλεῖστοι παρεστήκατε, οἱ μὲν νόσων παντοίων ἀπαλλαγέντες, οἱ δὲ δαιμόνων, οἱ δὲ ὀρθωθέντες χεῖρας, οἱ δὲ πόδας, οἱ δὲ τοὺς ὀφθαλμοὺς ἀπολαβόντες, οἱ δὲ τὰς ἀκοὰς καὶ ἄλλα ὅσα ἄνθρωπος ποιεῖν δύναται, φιλανθρώπου πνεύματος ἴδιος γενόμενος. Ταῦτα τοῦ Πέτρου εἰπόντος ὑπὸ τὸν ὄρθρον ἐπεισιὼν ἡμῖν Ζακχαῖος προσαγορεύσας ἔφη Πέτρῳ· Ἀνατίθεται Σίμων τὴν ζήτησιν εἰς τὴν αὔριον ἡμέραν· ἡ γὰρ σήμερον τὸ δι' ἕνδεκα ἡμερῶν αὐτοῦ τυγχάνει σάββατον. καὶ πρὸς τοῦτο ὁ Πέτρος ἀπεκρίνατο· Λέγε Σίμωνι· Ἐπιτέλει ὡς θέλεις μετὰ τοῦ γινώσκειν ὅτι σοι ἡμεῖς, ὅτε βούλει, θεοφιλεῖ προνοίᾳ ἀπαντᾶν ἑτοίμως ἔχομεν. καὶ ὁ μὲν Ζακχαῖος ταῦτα ἀκούσας ἀντιβάλλειν ἐξῄει τὴν ἀπόκρισιν. ὁ δὲ ἰδών με ἀθυμοῦντα καὶ τὴν αἰτίαν πυθόμενος καὶ μαθὼν παρ' ἐμοῦ οὐκ ἄλλοθέν ποθεν οὖσαν ἢ ἀπὸ τῆς κατὰ τὴν ζήτησιν ἀναβολῆς ἔφη· Ἀγαθῇ θεοῦ προνοίᾳ ὁ προειληφὼς διοικεῖσθαι τὸν κόσμον, ὦ φίλε Κλήμης, αὐτὸς οὐκ ἄχθεται ἐπὶ τοῖς ὁπώσποτε ἀπαντῶσιν πράγμασιν, ἀποδεδωκὼς ὅτι ὑπὸ τῆς τοῦ κρείττονος οἰκονομίας συμφερόντως τὰ πράγματα τὴν ἔκβασιν λαμβάνει· ὅθεν δίκαιον αὐτὸν","english":"Now some signs are useless, such as those you yourselves have said Simon performed. I mean his making statues walk, rolling on burning coals, becoming a serpent, transforming into a goat, flying into the air, and all such things, which, not being for the healing of men, have the nature of deceiving many. But the signs of merciful truth are humane, such as you have heard the Lord performed and I after him accomplish by prayers; at which most of you have been present, some delivered from all kinds of diseases, some from demons, some with hands straightened, some with feet, some recovering their eyes, some their hearing, and all such things as a man can do when he becomes partaker of a humane spirit. When Peter said this, Zacchaeus, coming in to us at dawn, greeted and said to Peter: Simon postpones the discussion until tomorrow; for today is his sabbath, which occurs every eleven days. And to this Peter answered: Tell Simon, Do as you wish, knowing that we are ready to meet you whenever you wish, by God's gracious providence. And Zacchaeus, hearing this, went out to deliver the answer. But seeing me despondent and asking the cause and learning from me that it was from nothing else than the postponement of the discussion, he said: He who by God's good providence has been taught that the world is administered, my dear Clement, is not vexed at things that happen in any way whatever, having acknowledged that by the economy of the better things events take a beneficial issue; wherefore it is right that he","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ μὲν οὖν ἀνωφελῆ ἐστιν σημεῖα","severity":"info","text":"Peter distinguishes between useless signs (Simon's magic) and humane signs of merciful truth, a key contrast in the homily.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλάνθρωπα","severity":"info","text":"φιλάνθρωπα (humane) is a loaded term in early Christian discourse, contrasting with deceptive wonders; it implies divine benevolence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίμωνα","severity":"info","text":"Simon Magus is a traditional opponent of Peter in early Christian literature, known for magical feats and heresy.","cites":[],"named_sources":["Clementine Recognitions"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ Πέτρου εἰπόντος","severity":"info","text":"This passage transitions from Peter's speech to narrative action, with Zacchaeus delivering Simon's postponement and Peter's response.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"τὸ δι' ἕνδεκα ἡμερῶν αὐτοῦ τυγχάνει σάββατον","severity":"info","text":"Simon's sabbath every eleven days is a unique detail, possibly reflecting a sectarian calendar or a literary device.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Κλήμης","severity":"info","text":"Clement is the narrator and interlocutor, a figure central to the Pseudo-Clementine literature, which circulated widely in Greek and Syriac.","cites":[],"named_sources":["Pseudo-Clementine Homilies"],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ δι' ἕνδεκα ἡμερῶν' could mean 'occurring every eleven days' or 'after eleven days'; the translation takes it as periodic.","The identity of Zacchaeus is ambiguous; he may be a literary figure or a historical person."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"εἶναι γνοὺς καὶ εὐσυνειδήτως βιούς, τὸ προσπῖπτον λυπηρὸν οἶδεν ὀρθῷ τῷ λογισμῷ ἀποσείεσθαι τῆς ψυχῆς, ὅτι πρὸς ἀγαθοῦ τινος ἀγνώστου συντελούμενον ἐλθεῖν ἔχει. καὶ νῦν δὲ τοῦ μάγου Σίμωνος ἡ τῆς ζητήσεως ὑπέρθεσις μή σε λυπείτω· ἴσως γὰρ ἐκ τῆς τοῦ θεοῦ προνοίας εἰς τὴν σὴν γέγονεν ὠφέλειαν. διὸ ὡς ἰδίῳ σοι ὄντι οὐκ ὀκνήσω λέγειν. τῶν ἡμετέρων τινὲς ἑταῖροι τῷ Σίμωνι προσποιητῶς σύνεισιν ὡς πεισθέντες τῇ ἀθεωτάτῳ αὐτοῦ πλάνῃ, ὅπως μανθάνοντες αὐτοῦ τὰς βουλὰς ἐκφαίνωσιν ἡμῖν πρὸς τὸ δύνασθαι δεινῷ ἀνδρὶ οἰκείως συναρμόσασθαι. καὶ νῦν παρ' αὐτῶν ἔμαθον ἧς μέλλει ζητήσεως ποιεῖσθαι τοὺς λόγους, καὶ γνοὺς ἐπὶ τούτῳ τῷ μὲν θεῷ ηὐχαρίστησα, σὲ δὲ ἐμακάρισα ἐπὶ τῇ τῆς ζητήσεως ὑπερθέσει· τῶν γὰρ μελλόντων λόγων ὑπ' αὐτοῦ πρὸς διάκρισιν τῶν ἀγνοούντων λέγεσθαι σὺ πρὸ τῆς ζητήσεως ἐφοδιασθεὶς ὑπ' ἐμοῦ ἄπτωτος ἀκροατὴς γενέσθαι δυνήσει. πολλὰ γὰρ ψευδῆ κατὰ τοῦ θεοῦ προσέλαβον αἱ γραφαὶ λόγῳ τούτῳ· τοῦ προφήτου Μωυσέως γνώμῃ τοῦ θεοῦ ἐκλεκτοῖς τισιν ἑβδομήκοντα τὸν νόμον σὺν ταῖς ἐπιλύσεσιν παραδεδωκότος πρὸς τὸ καὶ αὐτοὺς ἐφοδιάζειν τοῦ λαοῦ τοὺς βουλομένους, μετ' οὐ πολὺ γραφεὶς ὁ νόμος προσέλαβέν τινα καὶ ψευδῆ κατὰ τοῦ μόνου θεοῦ τοῦ τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς δημιουργήσαντος, τοῦτο τοῦ πονηροῦ δικαίῳ τινὶ λόγῳ ἐνεργῆσαι τετολμηκότος.","english":"knowing this and living with a good conscience, he knows how to shake off the grief that befalls him with right reasoning, because it is destined to come for the sake of some unknown good. And now, do not let the postponement of the inquiry by the magician Simon grieve you; for perhaps it has happened for your benefit through the providence of God. Therefore, since you are as my own self, I will not hesitate to speak. Some of our companions are feigning association with Simon, as if persuaded by his most godless error, in order to learn his plans and reveal them to us, so that we may be able to contend appropriately with a formidable man. And now I have learned from them the subject of the inquiry he is about to address, and knowing this, I have given thanks to God and counted you blessed for the postponement of the inquiry; for you, having been equipped by me before the inquiry, will be able to become an unerring hearer of the arguments he is about to make for the confusion of the ignorant. For many falsehoods against God have been added to the scriptures in this respect: when the prophet Moses, by the will of God, had delivered the law together with its interpretations to seventy chosen ones, so that they might also equip those of the people who wished, not long afterward the written law acquired some falsehoods against the one God who created the heaven and the earth and everything in them, the evil one having dared to effect this by some just reasoning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ προσπῖπτον λυπηρὸν οἶδεν ὀρθῷ τῷ λογισμῷ ἀποσείεσθαι τῆς ψυχῆς","severity":"info","text":"The clause describes the wise person's ability to dispel grief through right reasoning, a Stoic-inflected moral psychology common in early Christian paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐσυνειδήτως","severity":"info","text":"The adverb εὐσυνειδήτως ('with a good conscience') is rare in early Christian literature; it underscores the ethical self-awareness required for discernment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίμων","severity":"info","text":"Simon Magus, a Samaritan figure in Acts 8:9–24, is portrayed in early Christian heresiology as the arch-heretic and a rival to Peter. The homily's narrative of feigned followers reflects a common motif of espionage in the Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ προφήτου Μωυσέως γνώμῃ τοῦ θεοῦ ἐκλεκτοῖς τισιν ἑβδομήκοντα τὸν νόμον σὺν ταῖς ἐπιλύσεσιν παραδεδωκότος","severity":"info","text":"This alludes to the tradition of the Septuagint translation by seventy-two Jewish scholars, but here applied to the transmission of the Law with interpretations, a motif also found in the Letter of Aristeas and later patristic sources.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"προσέλαβέν τινα καὶ ψευδῆ κατὰ τοῦ μόνου θεοῦ","severity":"info","text":"The claim that falsehoods were added to the scriptures after Moses reflects a theme in the Pseudo-Clementine Homilies, where the text is seen as corrupted by evil forces, a view that influenced later Christian and Jewish polemics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ νῦν δὲ τοῦ μάγου Σίμωνος ἡ τῆς ζητήσεως ὑπέρθεσις μή σε λυπείτω","severity":"info","text":"This sentence marks a transition from general moral exhortation to the specific narrative of Simon's postponed debate, framing the delay as providential and preparing the reader for the ensuing discourse.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'seventy chosen ones' is ambiguous: it may refer to the Septuagint translators or to a separate tradition of Mosaic interpreters. The text does not specify the source of the corruption, only that it was effected by 'the evil one' (τοῦ πονηροῦ)."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"καὶ τοῦτο γέγονεν λόγῳ καὶ κρίσει, ὅπως ἐλεγχθῶσιν τίνες τολμῶσιν τὰ κατὰ τοῦ θεοῦ γραφέντα φιληκόως ἔχειν τίνες τε στοργῇ τῇ πρὸς αὐτὸν τὰ κατ' αὐτοῦ λεγόμενα μὴ μόνον ἀπιστεῖν, ἀλλὰ μηδὲ τὴν ἀρχὴν ἀκούειν ἀνέχεσθαι, κἂν ἀληθῆ τυγχάνῃ, πολλῷ κρίναντες ἀσφαλέστερον περὶ εὐφήμου πίστεως κινδυνεύειν ἢ ἐπὶ βλασφήμοις λόγοις δυσσυνειδήτως βιοῦν. ὁ οὖν Σίμων τὰς κατὰ τοῦ θεοῦ ἐν ταῖς γραφαῖς πειρασμοῦ χάριν προσκειμένας περικοπὰς αὐτάς, ὡς μανθάνω, βούλεται ἐλθὼν εἰς μέσον λέγειν, ὅπως τῆς πρὸς τὸν θεὸν στοργῆς ὅσους δύναται ταλαιπώρους ἀποστῆσαι δυνηθῇ. δημοσίᾳ γὰρ αὐτὰς λέγειν προσκεῖσθαι ταῖς βίβλοις οὐ βουλόμεθα, ἐπεὶ πτύραντες ἀμαθεῖς ὄχλους αὐτοῦ τοῦ πονηροῦ Σίμωνος τὸ θέλημα ποιοῦμεν. μήπω γὰρ τὸ διακριτικὸν ἔχοντες φεύξονται ἡμᾶς ὡς ἀσεβοῦντας ἢ ὡς οὐ μόνον τῶν βλασφήμων περικοπῶν ψευδῶν οὐσῶν ἀποστήσονται τοῦ λόγου. διὸ ἀνάγκην ἔχομεν, συγκατατιθέμενοι ταῖς ψευδέσι περικοπαῖς, περὶ αὐτῶν ἀντιπυνθανόμενοι, εἰς ἀπορίαν αὐτὸν μὲν φέρειν, τοῖς δὲ εὐγνωμονοῦσιν τῶν κατὰ τοῦ θεοῦ·ηθεισῶν περικοπῶν μετὰ πεῖραν πίστεως ἰδίᾳ παρέχειν τὴν ἐπίλυσιν, ἥτις μίαν καὶ σύντομον ἔχει τὴν ὁδόν. ἔστιν δὲ ἥδε· πᾶν λεχθὲν ἢ γραφὲν κατὰ τοῦ θεοῦ ψεῦδός ἐστιν. ὅτι δὲ ἀληθῶς τοῦτο οὐ μόνον εὐφημίας ἕνεκεν λέγομεν, ἀλλὰ καὶ ἀληθείας, μετὰ βραχὺ προϊόντος τοῦ λόγου πληροφορήσω. ὅθεν σύ, φίλτατέ μοι Κλήμης, ἐπὶ τῷ τὸν Σίμωνα πρὸς τὴν ζήτησιν μίαν τὴν ἐνεστῶσαν ὑπερθέσθαι ἡμέραν οὐκ ὀφείλεις λυπεῖσθαι·","english":"And this has happened by reason and judgment, so that it might be shown who are those who dare to listen with pleasure to the things written against God, and who, out of affection for him, not only disbelieve the things said against him, but cannot even bear to hear them at all, even if they happen to be true, having judged it far safer to risk their pious faith than to live with a bad conscience over blasphemous words. Therefore Simon, as I understand, wishes to come forward and recite the very passages that have been inserted in the scriptures for the sake of testing, concerning things against God, so that he may be able to alienate as many wretched souls as possible from their affection for God. For we do not wish to recite them publicly as being attached to the books, since by disturbing ignorant crowds we would be doing the will of that wicked Simon himself. For not yet possessing the power of discernment, they will flee from us as impious, or, because the blasphemous passages are false, they will not only abandon the argument. Hence we are compelled, by conceding to the false passages and inquiring about them, to bring him into perplexity, while to those of good judgment we privately provide the solution of the passages inserted against God, after a test of faith, which has one single and concise path. And it is this: everything said or written against God is false. And that we say this truly not only for the sake of reverence but also of truth, I will fully confirm shortly as the discourse proceeds. Therefore, my dearest Clement, you ought not to be grieved that Simon has postponed the present inquiry for one day.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"λόγῳ καὶ κρίσει","severity":"info","text":"The phrase 'by reason and judgment' underscores the providential ordering of events, a key theme in the homily.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"περικοπὰς","severity":"info","text":"The term 'pericopae' refers to scriptural passages, here specifically those allegedly inserted to test faith, a concept central to the argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon Magus, a Samaritan sorcerer, is a recurring antagonist in early Christian literature, often depicted as a heretic challenging apostolic authority.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πᾶν λεχθὲν ἢ γραφὲν κατὰ τοῦ θεοῦ ψεῦδός ἐστιν","severity":"info","text":"This sentence introduces a concise doctrinal principle that serves as a hermeneutical key for resolving scriptural difficulties, marking a structural pivot.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν κατὰ τοῦ θεοῦ·ηθεισῶν περικοπῶν","severity":"caution","text":"The Greek text has a corruption or scribal error here; the intended reading is likely 'τῶν κατὰ τοῦ θεοῦ τεθεισῶν περικοπῶν' (the passages placed against God).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὐγνωμονοῦσιν","severity":"info","text":"The term 'those of good judgment' reflects a distinction between the discerning few and the ignorant many, a motif in Clementine literature that influenced later esoteric traditions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν κατὰ τοῦ θεοῦ·ηθεισῶν περικοπῶν' is corrupt; the intended reading is uncertain but likely 'τεθεισῶν' (placed).","The identity of 'Simon' is assumed to be Simon Magus, but the text does not explicitly confirm this."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"σήμερον γὰρ πρὸ τῆς ζητήσεως προεφοδιαζόμενος περὶ τῶν ἐν ταῖς γραφαῖς προσκειμένων περικοπῶν, ἐπὶ τῆς ζητήσεως περὶ τοῦ μόνου καὶ ἀγαθοῦ, τοῦ καὶ τὸν κόσμον πεποιηκότος, διακριθῆναι οὐκ ὀφείλεις, ἀλλὰ καὶ θαυμάσεις ἐπὶ τῆς ζητήσεως πῶς οἱ ἀσεβεῖς τὰ πλήθη\n\nτῶν ὑπὲρ θεοῦ εἰρημένων ἐν ταῖς γραφαῖς παραλιπόντες, τὰ κατ' αὐτοῦ εἰρημένα περιβλεπόμενοι χαίροντες φέρουσιν, καὶ οὕτως οἱ ἀκροαταί, ἀγνοίας αἰτίᾳ τὰ κατὰ τοῦ θεοῦ πιστεύσαντες, τῆς αὐτοῦ βασιλείας ἀπόβλητοι γίνονται. διὸ σύ, προφάσει ὑπερθέσεως τὸ μυστήριον τῶν γραφῶν μαθών, κερδήσας εἰς θεὸν μὴ ἁμαρτάνειν ἀπαραβλήτως χαρήσῃ. Κἀγὼ Κλήμης ἀκούσας ἔφην· Ἀληθῶς χαίρω καὶ χάριν ὁμολογῶ τῷ κατὰ πάντα εὐεργέτῃ θεῷ· πλὴν αὐτὸς οἶδεν ὅτι ἄλλο τι φρονεῖν οὐ δυνήσομαι ἢ τὰ πάντα ὑπὲρ θεοῦ φρονεῖν. ὅθεν μή με ὑπολάβῃς ὡς ἀμφιβάλλοντα τοῖς ὑπὸ σοῦ·ηθεῖσιν ἢ καὶ·ηθησομένοις πυνθάνεσθαι, ἀλλ' ἵνα μαθὼν καὶ αὐτὸς ἄλλον εὐγνωμόνως μαθεῖν θέλοντα διδάξαι δυνηθῶ. διὸ λέγε μοι τίνα ἐστὶν τὰ προσκείμενα ψευδῆ ταῖς γραφαῖς καὶ πῶς ὅτι ὄντως ψευδῆ τυγχάνει. καὶ ὁ Πέτρος ἀπεκρίνατο· Καὶ εἰ μή μου ἐπύθου, ἐγὼ τῇ τάξει διεξιὼν τῶν λόγων παρεῖχον ἂν τὴν ἀπόδειξιν, ἣν ὑπεσχόμην. πλὴν ἄκουσον πῶς αὐτοῦ πολλὰ καταψεύδονται αἱ γραφαί, ὡς εἴσῃ ἐντυγχάνων αὐταῖς· παραδείγματος δὲ ἕνεκα τὰ·ηθησόμενα αὐτάρκως ἕξει. οὐκ οἶμαι δέ, ὦ φίλε Κλήμης, εἰ δυνήσεταί τις, κἂν βραχεῖάν τινα πρὸς θεὸν στοργὴν καὶ εὐγνωμοσύνην ἀποσσζων, παραδέξασθαι ἢ κἂν ἀκοῦσαι τὰ κατ' αὐτοῦ λεγόμενα.","english":"Today, before the inquiry, being prepared beforehand concerning the passages added in the scriptures, you ought not to be divided on the inquiry concerning the only and good God, who also made the world, but you will also marvel at the inquiry how the impious, leaving aside the many things said on behalf of God in the scriptures, bring forward with delight the things said against him, and thus the hearers, through ignorance, believing the things against God, become cast out from his kingdom. Therefore you, having learned the mystery of the scriptures by way of postponement, having gained not to sin against God, will rejoice incomparably. And I, Clement, having heard, said: Truly I rejoice and give thanks to the beneficent God in all things; but he himself knows that I will not be able to think anything other than to think all things on behalf of God. Hence do not suppose me to be doubting what has been said or will be said by you in asking, but so that, having learned, I myself may be able to teach another who wishes to learn gratefully. Therefore tell me what are the false additions to the scriptures and how they are truly false. And Peter answered: Even if you had not asked me, I, proceeding through the order of the discourses, would have provided the proof which I promised. But hear how the scriptures falsely accuse him in many things, as you will know when you encounter them; for the sake of example, what will be said will suffice. I do not think, dear Clement, that anyone, even preserving some small affection and gratitude toward God, will be able to accept or even to hear the things said against him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προεφοδιαζόμενος","severity":"info","text":"The verb προεφοδιαζόμενος (being prepared beforehand) indicates that the speaker is providing advance instruction before the formal inquiry, a common homiletic strategy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσκειμένων περικοπῶν","severity":"info","text":"προσκειμένων περικοπῶν (added passages) refers to alleged interpolations in the scriptures, a key theme in the Homiliae's critique of textual corruption.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κἀγὼ Κλήμης ἀκούσας ἔφην","severity":"info","text":"The phrase 'And I, Clement, having heard, said' marks a shift from Peter's discourse to Clement's direct response, framing the dialogue as a personal testimony.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ζητήσεως","severity":"info","text":"The term ζήτησις (inquiry) reflects the Homiliae's genre as a philosophical-religious debate, common in early Christian apologetic literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ κατ' αὐτοῦ εἰρημένα","severity":"info","text":"The concern with 'things said against him' (God) echoes later patristic debates about anthropomorphic and unworthy depictions of God in scripture, influencing textual criticism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παραλιπόντες","severity":"caution","text":"The verb παραλιπόντες (leaving aside) is textually secure, but the syntax of the following clause is complex; the translation assumes a contrast between omission and selection.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προφάσει ὑπερθέσεως' (by way of postponement) is ambiguous: it may mean 'under the pretext of delay' or 'by means of postponement' as a pedagogical method. The translation adopts the latter.","The clause 'τὰ·ηθησόμενα' (what will be said) appears with a scribal abbreviation or corruption; the reading is conjectural."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"πῶς δὲ ἔστιν αὐτόν τινα μοναρχικὴν ψυχὴν ἔχειν καὶ ὅσιον γενέσθαι, προειληφότα ὅτι πολλοί εἰσιν θεοὶ καὶ οὐχ εἷς; εἰ δὲ καὶ εἷς, ἐν πολλοῖς ἀτοπήμασιν εὑρίσκων αὐτόν, τίς ὅσιος σπουδάσει γενέσθαι, τὴν τῶν ὅλων ἀρχὴν διὰ τὰ ἴδια τῆς φύσεως ἀτοπήματα ἐλπίσας μὴ ἐπέρχεσθαι τὰ ἄλλων ἀδικήματα; διὸ ἀπείη πιστεύειν ὅτι ὁ τῶν ὅλων δεσπότης, «ὃς οὐρανὸν ἔκτισε καὶ γῆν» καὶ πάντα τὰ ἐν αὐτοῖς, ἑτέροις συνάρχει ἢ ὅτι ψεύδε ται (εἰ γὰρ ψεύδεται, καὶ τίς ἀληθεύει;) ἢ ὅτι «πειράζει» ὡς ἀγνοῶν (καὶ τίς προγινώσκει;). εἰ δὲ «ἐνθυμεῖται» καὶ «μεταμελεῖται», καὶ τίς νῷ τέλειος καὶ γνώμῃ ἔμμονος; εἰ δὲ «ζηλοῖ», καὶ τίς ἀσύγκριτος; εἰ δὲ «σκληρύνει καρδίας», καὶ τίς σοφίζει; εἰ δὲ τυφλοῖ καὶ κωφοῖ, καὶ τίς δέδωκεν ὁρᾶν καὶ ἀκούειν; εἰ δὲ ἀποστερεῖν συμβουλεύει, καὶ τίς δικαιοσύνην νομιτεύει; εἰ δὲ «ἐνπαίζει», καὶ τίς εἰλικρινής; εἰ δὲ ἀδυνατεῖ, καὶ τίς πάντα δύναται; εἰ δὲ ἀδικεῖ, καὶ τίς δίκαιος; εἰ δὲ «κακὰ κτίζει», καὶ τίς ἀγαθὰ πράξει; [εἰ δὲ κακὰ ποιεῖ, καὶ τίς ἀγαθά;] εἰ δὲ «τὸ πῖον ὄρος» ἐπιθυμεῖ, καὶ τίνος τὰ πάντα; εἰ ψεύδεται, καὶ τίς ἀληθεύει; εἰ ἐν σκηνῇ οἰκεῖ, καὶ τίς ἀχώρητος; εἰ δὲ ὀρέγεται κνίσης καὶ θυσιῶν καὶ θυμάτων καὶ προσχύσεων, καὶ τίς ἀπροσδεὴς καὶ τίς ἅγιος καὶ τίς καθαρὸς καὶ τίς τέλειος; εἰ λύχνοις καὶ λυχνίαις τέρπεται, καὶ τίς τοὺς φωστῆρας ἔταξεν ἐν οὐρανῷ; εἰ ἐν γνόφῳ καὶ σκότῳ καὶ θυέλλῃ καὶ καπνῷ σύνεστιν, καὶ τίς φῶς ὢν φωτίζει τὸν μέγιστον αἰῶνα; εἰ διὰ σαλπίγγων καὶ ὀλολυγμῶν καὶ βολίδων καὶ τοξευμάτων προσέρχεται, καὶ τίς ἡ τῶν ὅλων προσδόκιμος γαλήνη;","english":"How can anyone have a monarchical soul and become pious, having been pre-convinced that there are many gods and not one? And if there is one, but one finds him in many absurdities, who will be zealous to become pious, having hoped that the ruler of all, because of his own natural absurdities, will not punish the wrongs of others? Therefore, far be it from us to believe that the master of all, \"who made heaven and earth\" and everything in them, shares rule with others, or that he lies (for if he lies, who tells the truth?), or that he \"tempts\" as if ignorant (and who foreknows?). And if he \"ponders\" and \"repents,\" who is perfect in mind and steadfast in purpose? And if he \"is jealous,\" who is incomparable? And if he \"hardens hearts,\" who makes wise? And if he blinds and deafens, who gave sight and hearing? And if he advises to steal, who administers justice? And if he \"mocks,\" who is sincere? And if he is powerless, who is all-powerful? And if he is unjust, who is just? And if he \"creates evils,\" who will do good? [And if he does evil, who does good?] And if he desires \"the fat mountain,\" whose is everything? If he lies, who tells the truth? If he dwells in a tent, who is uncontained? And if he craves savor, sacrifices, offerings, and libations, who is without need, who is holy, who is pure, who is perfect? If he delights in lamps and lampstands, who placed the lights in heaven? If he dwells in gloom, darkness, storm, and smoke, who, being light, illuminates the greatest age? If he approaches with trumpets, shouts, arrows, and darts, what is the expected calm of all things?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μοναρχικὴν ψυχὴν","severity":"info","text":"The phrase 'monarchical soul' denotes a soul oriented toward a single divine ruler, contrasting with polytheistic views. It reflects the homily's polemic against multiple gods.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς οὐρανὸν ἔκτισε καὶ γῆν","severity":"info","text":"This phrase echoes Genesis 1:1 (LXX) and similar OT creation formulas, asserting God as sole creator against polytheistic or dualistic cosmologies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πειράζει","severity":"info","text":"The verb 'tempts' likely alludes to OT passages where God tests individuals (e.g., Genesis 22:1, Exodus 15:25), critiqued here as incompatible with divine omniscience.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνθυμεῖται","severity":"info","text":"The verb 'ponders' may reference God's deliberation in Genesis 6:6 (LXX) or similar passages, here rejected as anthropomorphic and inconsistent with divine perfection.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The list of divine attributes (lying, tempting, repenting, etc.) reflects a second-century critique of anthropomorphic depictions of God in Jewish scripture, common in early Christian polemic against Marcionite or gnostic interpretations.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of rhetorical questions, each contrasting a flawed divine attribute with a perfect counterpart, building to a climax that denies any shared rule or imperfection in God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a bracketed phrase 'εἰ δὲ κακὰ ποιεῖ, καὶ τίς ἀγαθά;' which may be a scribal addition or variant; the English draft includes it in brackets. The reading follows the source edition as given."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":40,"ref":"p40","source":"εἰ πολέμους αὐτὸς ἀγαπᾷ, καὶ τίς εἰρήνην θέλει; εἰ «τὰ κακὰ» αὐτὸς «κτίζει», καὶ τίς ἀγαθὰ δημιουργεῖ; εἰ ἄστοργος αὐτός, καὶ τίς φιλάνθρωπος; εἰ αὐτὸς πιστὸς οὐκ ἔστιν περὶ ὧν ὑπισχνεῖται, καὶ τίς πιστευθήσεται; εἰ αὐτὸς πονηροὺς καὶ μοιχοὺς καὶ φονεῖς ἀγαπᾷ, καὶ τίς ἔσται\n\nδίκαιος κριτής; εἰ αὐτὸς «μεταμελεῖται», καὶ τίς βέβαιος; εἰ αὐτὸς κακοὺς ἐκλέγεται, καὶ τίς ἀγαθοὺς προσίεται; διό, ὦ τέκνον Κλήμης, ἔπεχε μὴ ἄλλο τι φρονήσῃς περὶ τοῦ θεοῦ ἢ ὅτι αὐτὸς μόνος ἐστὶν θεὸς καὶ κύριος καὶ πατήρ, ἀγαθὸς καὶ δίκαιος, δημιουργός, μακρόθυμος, ἐλεήμων, τροφεύς, εὐεργέτης, φιλανθρωπίαν νομιτεύων, ἁγνείαν συμβουλεύων, αἰώνιος, αἰωνίους ποιῶν, ἀσύγκριτος, ταῖς τῶν ἀγαθῶν ψυχαῖς οἰκιζόμενος, ἀχώρητος καὶ χωρούμενος, ὁ ἐν ἀπείρῳ τὸν μέγαν αἰῶνα ὡς κέντρον πήξας, ὁ οὐρανὸν ἐφαπλώσας καὶ γῆν πιλώσας, ὕδωρ ταμιεύσας, ἄστρα ἐν οὐρανῷ διαθείς, πηγὰς [γῆ] βρύσας, καρποὺς ἐκφύσας, ὄρη ὑψώσας, θάλασσαν περιορίσας, ἀνέμους τε καὶ πνεύματα διατάξας, ὁ τὸ περιέχον σῶμα ἐν ἀπείρῳ πελάγει «πνεύματι βουλῆς» ἀσφαλισάμενος. οὗτος ἡμῶν δικαστής, εἰς ὃν ἀποβλέποντας χρὴ τὰς ἑαυτῶν κατορθοῦν ψυχάς, πάντα ὑπὲρ αὐτοῦ νοοῦντας, αὐτὸν εὐφημοῦντας, πεπεισμένους ὅτι τῇ αὐτοῦ μακροθυμίᾳ πάντων τὴν προπέτειαν εἰς φανερὸν ἄγων μόνος ἀγαθός ἐστιν. καὶ οὗτος ἐπὶ τέλει τοῦ παντὸς ἑκάστῳ τῶν τετολμηκότων ἃ μὴ ἐχρῆν δίκαιος προκαθεσθήσεται κριτής. Ταῦτα ἐγὼ Κλήμης ἀκούσας ἔφην· Ἀληθῶς τοῦτο θεοσέβεια, τοῦτο ἀληθῶς εὐσέβεια. πάλιν τε ἔφην· Ἤθελον μαθεῖν οὖν διὰ τί οὕτως ἐγράφησαν αἱ βίβλοι.","english":"If he himself loves wars, who then desires peace? If he himself \"creates evils,\" who then produces goods? If he himself is without affection, who then is philanthropic? If he himself is not faithful concerning what he promises, who then will be trusted? If he himself loves wicked men, adulterers, and murderers, who then will be a just judge? If he himself \"repents,\" who then is steadfast? If he himself chooses the wicked, who then welcomes the good? Therefore, O child Clement, take care that you think nothing else about God except that he alone is God and Lord and Father, good and just, creator, long-suffering, merciful, nourisher, benefactor, dispensing philanthropy, counseling purity, eternal, making eternal things, incomparable, dwelling in the souls of the good, uncontained and containing, who fixed the great age as a center in the infinite, who spread out the sky and compacted the earth, stored up water, arranged the stars in the sky, caused springs to gush forth, brought forth fruits, raised up mountains, bounded the sea, ordered the winds and breezes, who secured the encompassing body in the infinite sea by the \"spirit of counsel.\" He is our judge, toward whom we must look while correcting our own souls, thinking all things for his sake, praising him, convinced that by his long-suffering he brings the rashness of all to light, and he alone is good. And at the end of all things he will sit as a just judge over each of those who have dared what they ought not. Having heard these things, I, Clement, said: This is truly reverence for God, this is truly piety. And again I said: I would like to learn, then, why the books were written in this way.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of rhetorical questions (anaphora of 'εἰ') followed by a positive theological affirmation and a concluding dialogue tag. This pattern is typical of the homily's catechetical style.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ κακὰ κτίζει","severity":"info","text":"The phrase 'creates evils' may echo a scriptural or paraenetic tradition about God's creative role, though no direct verse is cited. It likely reflects contemporary polemic against anthropomorphic depictions of God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νομιτεύων","severity":"info","text":"The verb 'νομιτεύων' (dispensing) is rare; it may be a scribal variant or a coinage meaning 'to administer law' or 'to dispense as a nomos'. The translation 'dispensing philanthropy' is conjectural.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The list of divine attributes (good, just, creator, etc.) is a standard feature of Hellenistic Jewish and early Christian doxologies, often used to counter polytheistic or Gnostic views of a flawed creator.","cites":[],"named_sources":["Larry W. Hurtado 2003"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's exclamation 'This is truly piety' and his request to learn why the books were written so reflect the homily's self-awareness as a corrective reading of scripture, a theme later developed in Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πηγὰς [γῆ] βρύσας","severity":"caution","text":"The text has 'πηγὰς [γῆ] βρύσας' where 'γῆ' is likely a scribal insertion or corruption; the sense is 'caused springs to gush forth' without the redundant 'earth'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πνεύματι βουλῆς' ('spirit of counsel') may be a scriptural allusion (cf. LXX) or a technical term from Stoic cosmology; the exact referent is unclear.","The identity of the speaker (the father addressing Clement) is not explicitly named in this passage, but the context implies it is Peter or another apostolic figure."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":41,"ref":"p41","source":"μέμνημαι γὰρ ὡς ἔφης ὅτι εἰς ἔλεγχον τῶν μελλόντων τολμᾶν πιστεύειν τι λεγόμενον κατὰ τοῦ θεοῦ. πλὴν ἐπεὶ χαρίζῃ ἡμῖν πυνθάνεσθαί σου ὡς βουλόμεθα, πυνθάνεσθαι τολμῶμεν, σοῦ κελεύσαντος. εἴ τις βουληθείη, φίλτατε Πέτρε, λέγειν ἡμῖν· Ἀληθῆ ἐστιν τὰ γεγραμμένα, κἂν σοὶ ψευδῆ δοκῇ τὰ κατὰ τοῦ θεοῦ·ηθέντα· πῶς ἀποκριθῶμεν αὐτῷ; καὶ ὁ Πέτρος ἀπεκρίνατο· ὖ εἶπας πυθόμενος, εἰς γὰρ σὴν ἀσφάλειαν ἔσται· πλὴν ἄκουσον. ἐπειδὴ πολλά ἐστιν τὰ ὑπὸ τῶν γραφῶν εἰρημένα κατὰ τοῦ θεοῦ πρὸς τὸ ἐπεῖγον τῆς ὥρας [διὰ τὴν ἑσπέραν], ἕνα ὃν βούλει λόγον πυθοῦ καὶ ἐπιλύσομαι, δείξας αὐτὸν ψευδῆ οὐχ ὅτι μόνον κατὰ τοῦ θεοῦ εἴρηται, ἀλλ' ὅτι ὄντως ψευδής ἐστιν. κἀγὼ ἀπεκρινάμην· Μαθεῖν θέλω πῶς τῶν γραφῶν ἀγνοεῖν λεγουσῶν τὸν θεὸν σὺ γινώσκοντα αὐτὸν ἀποδεῖξαι δύνασαι. καὶ ὁ Πέτρος ἀπεκρίνατο· ὐκόπως ἐλεγχθῆναι δυνάμενον προέτεινας ἡμῖν· πλὴν ἄκουσον πῶς οὐδὲν ἀγνοεῖ θεός, ἀλλὰ καὶ προγινώσκει. ὃ δὲ πυνθάνομαί σου, πρῶτον ἀπόκριναί μοι. ὁ τὰς βίβλους γράψας καὶ εἰπὼν πῶς ὁ κόσμος ἐκτίσθη καὶ ὅτι οὐ προγινώσκει ὁ θεός, ἄνθρωπος ἦν ἢ οὔ; κἀγὼ ἔφην· Ἄνθρωπος. καὶ ὁ Πέτρος ἀπεκρίνατο· Ἀνθρώπῳ οὖν ὄντι πόθεν δυνατὸν ἦν εἰδέναι ἀψευδῶς, πῶς ὁ κόσμος ἐκτίσθη καὶ ὅτι ὁ θεὸς οὐ προγινώσκει; κἀγὼ αἰσθόμενος ἤδη τὴν ἐπίλυσιν ὑπομειδιῶν ἔφην· Ὅτι προφήτης ἦν. καὶ ὁ Πέτρος ἔφη· ἰ οὖν ὁ προφήτης, ἄνθρωπος ὤν, οὐδὲν ἠγνόει διὰ τὸ ἀπὸ θεοῦ εἰληφέναι τὴν πρόγνωσιν, πῶς ἂν αὐτὸς ὁ δεδωκὼς ἀνθρώπῳ τὸ προγινώσκειν, θεὸς ὤν, ἠγνόει; κἀγὼ ἔφην· Ὀρθῶς ἔφης. καὶ ὁ Πέτρος· Ἔτι οὖν, ἔφη, εἰς αὐτὸ συνδιαπόρησόν μοι.","english":"I remember that you said that it is for the refutation of those who will dare to believe anything said against God. But since you grant us to ask you as we wish, we dare to ask, since you have commanded it. If someone should wish, dearest Peter, to say to us: \"The things written are true, even if what is said against God seems false to you,\" how should we answer him? And Peter answered: You have spoken well in asking, for it will be for your security; but listen. Since many things are said by the scriptures against God for the urgency of the hour [because of the evening], ask about one passage you wish, and I will resolve it, showing it to be false not only because it is said against God, but because it is truly false. And I answered: I wish to learn how, when the scriptures say that God is ignorant, you can demonstrate that he knows. And Peter answered: You have proposed to us something that can be refuted easily; but listen to how God is ignorant of nothing, but even foreknows. But first answer me what I ask you. The one who wrote the books and said how the world was created and that God does not foreknow—was he a man or not? And I said: A man. And Peter answered: Then being a man, how was it possible for him to know without falsehood how the world was created and that God does not foreknow? And I, perceiving the solution already, said with a smile: Because he was a prophet. And Peter said: If then the prophet, being a man, was ignorant of nothing because he received foreknowledge from God, how could the one who gave foreknowledge to man, being God, be ignorant? And I said: You have spoken rightly. And Peter said: Then still, he said, join me in perplexity about this very point.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πυνθάνεσθαι ... τολμῶμεν","severity":"info","text":"The dialogue structure is marked by Peter's permission to ask questions, framing the ensuing exchange as a catechetical exercise.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προγινώσκει","severity":"info","text":"The Greek verb προγινώσκει (foreknows) is central to the argument: Peter uses it to assert divine omniscience against scriptural claims of ignorance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γραφῶν ... κατὰ τοῦ θεοῦ","severity":"info","text":"The phrase 'things said against God in the scriptures' likely refers to Old Testament anthropomorphisms or passages implying divine limitation, a common topic in early Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφήτης","severity":"info","text":"The appeal to the prophet as a human recipient of divine foreknowledge reflects a standard apologetic strategy: the prophet's knowledge derives from God, so God must possess it a fortiori.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὑπομειδιῶν","severity":"info","text":"The detail that Clement smiles (ὑπομειδιῶν) as he perceives the solution adds a rare personal touch, suggesting the homily's narrative frame was valued for its dramatic quality.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"διὰ τὴν ἑσπέραν","severity":"caution","text":"The phrase 'because of the evening' (διὰ τὴν ἑσπέραν) is bracketed in the edition, possibly a gloss or interpolation; its removal does not affect the argument's logic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or uncertain reading at 'ηθέντα' (line 5), possibly a corruption of ῥηθέντα; the translation follows the emendation 'said'."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":42,"ref":"p42","source":"ὡμολογημένου ἡμῖν ὅτι ὁ θεὸς πάντα προγινώσκει, ἀνάγκη πᾶσα τὰς λεγούσας αὐτὸν γραφὰς ἀγνοεῖν ψεύδεσθαι, τὰς δὲ γινώσκειν αὐτὸν λεγούσας ἀληθεύειν. κἀγὼ ἔφην· Ἀνάγκη οὕτως ἔχειν. καὶ ὁ Πέτρος ἔφη· ἰ οὖν τῶν γραφῶν\n\nἃ μέν ἐστιν ἀληθῆ, ἃ δὲ ψευδῆ, εὐλόγως ὁ διδάσκαλος ἡμῶν ἔλεγεν· «Γίνεσθε τραπεζῖται δόκιμοι», ὡς τῶν ἐν ταῖς γραφαῖς τινων μὲν δοκίμων ὄντων λόγων, τινῶν δὲ κιβδήλων. καὶ τοῖς ἀπὸ τῶν ψευδῶν γραφῶν πλανωμένοις οἰκείως τῆς πλάνης ἐξέφανε τὴν αἰτίαν λέγων· «Διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰ ἀληθῆ τῶν γραφῶν· οὗ εἵνεκεν ἀγνοεῖτε καὶ τὴν δύναμιν τοῦ θεοῦ». κἀγὼ ἔφην· Πάνυ καλῶς. καὶ ὁ Πέτρος ἀπεκρίνατο· ὐκοῦν εὐλόγως οὔτε κατὰ τοῦ θεοῦ πιστεύω οὔτε κατὰ τῶν ἐν τῷ νόμῳ ἀναγραφέντων δικαίων, ἀσεβῶς φρονεῖν προλαμβάνων· ὡς γὰρ πέπεισμαι, οὔτε Ἀδὰμ παραβάτης ἦν, ὁ ὑπὸ τῶν τοῦ θεοῦ χειρῶν κυοφορηθείς, οὔτε Νῶε μέθυσος ἦν, ὁ ὑπὲρ πάντα τὸν κόσμον δίκαιος εὑρεθείς, οὔτε δὲ Ἀβραὰμ τρισὶν ἅμα συνῄει γυναιξίν, ὁ διὰ σωφροσύνην πολυτεκνίας καταξιωθείς, οὔτε Ἰακὼβ τετράσιν ἐκοινώνει, ὧν δύο καὶ ἀδελφαὶ ἐτύγχανον, ὃς δεκαδύο φυλῶν ὑπάρξας πατὴρ καὶ τὴν τοῦ διδασκάλου ἡμῶν παρουσίαν ἐσήμανεν ἐλθεῖν· οὐ Μωυσῆς φονεὺς ἦν καὶ παρὰ ἱερέως εἰδώλου κρίνειν ἐμάνθανεν, ὁ παντὶ τῷ αἰῶνι τὸν τοῦ θεοῦ νόμον προφητεύσας καὶ δι' ὀρθὴν φρόνησιν «πιστὸς οἰκονόμος» μαρτυρηθείς. πλὴν καὶ τούτων σοι τὴν ἐπίλυσιν μετὰ τῶν ὁμοίων ἐπὶ καιροῦ παρέξω. τοῦ δὲ λοιποῦ, ὡς ὁρᾷς, ἐπειδὴ ἑσπέρα κατείληφεν, τὰ σήμερον·ηθέντα αὐτάρκως ἐχέτω.","english":"It is agreed among us that God foreknows all things, so necessarily all scriptures that say He is ignorant are false, while those that say He knows are true. And I said, \"It must be so.\" And Peter said, \"Therefore, since some scriptures are true and some false, our teacher reasonably said, 'Become skilled money-changers,' because some words in the scriptures are genuine and some counterfeit. And to those led astray by false scriptures, he fittingly revealed the cause of their error, saying, 'For this reason you err, not knowing the true parts of the scriptures; hence you are also ignorant of the power of God.'\" And I said, \"Very well.\" And Peter answered, \"Therefore I reasonably neither believe anything against God nor, anticipating impiously, think ill of the righteous recorded in the law; for I am persuaded that neither was Adam a transgressor, who was formed by the hands of God, nor was Noah a drunkard, who was found righteous beyond the whole world, nor did Abraham consort with three women at once, who was deemed worthy of many children for his temperance, nor did Jacob have intercourse with four, two of whom were sisters, who became the father of twelve tribes and signified the coming of our teacher; nor was Moses a murderer who learned to judge from a priest of an idol, he who prophesied the law of God to the whole age and was testified to be a 'faithful steward' for his right thinking. But I will provide you the explanation of these and similar matters in due time. For the rest, as you see, since evening has come, let what has been said today suffice.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τραπεζῖται δόκιμοι","severity":"info","text":"The phrase 'skilled money-changers' (τραπεζῖται δόκιμοι) is a metaphor for critical discernment of scripture, comparing true and false passages to genuine and counterfeit coins.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γίνεσθε τραπεζῖται δόκιμοι","severity":"info","text":"This saying, attributed to 'our teacher' (likely Jesus or a Christian authority), is not a canonical biblical verse but a proverbial exhortation to discernment, echoing Matthew 25:27 or similar coin-testing imagery.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The passage defends Old Testament patriarchs (Adam, Noah, Abraham, Jacob, Moses) against charges of immorality, a common apologetic theme in early Christian literature, especially in the Pseudo-Clementine tradition.","cites":[],"named_sources":["Clementine Homilies"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit concludes a dialogue between Clement and Peter, moving from a general principle of scriptural discernment to specific defenses of patriarchs, ending with a temporal closure ('evening has come').","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The defense of patriarchs against literal readings of problematic Old Testament narratives reflects a hermeneutical strategy later developed by Origen and others, emphasizing allegorical or moral interpretation.","cites":[],"named_sources":["Origen De Principiis"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πιστὸς οἰκονόμος","severity":"caution","text":"The phrase 'faithful steward' (πιστὸς οἰκονόμος) applied to Moses is ambiguous: it may be a biblical allusion (e.g., Numbers 12:7 LXX) or a traditional epithet; the source is not explicitly cited.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'our teacher' (ὁ διδάσκαλος ἡμῶν) is not specified; it could refer to Jesus or a Christian apostle like Peter.","The phrase 'τὰ σήμερον·ηθέντα' contains a textual crux (possibly a scribal error for 'τὰ σήμερον ῥηθέντα'), affecting the reading of 'what has been said today'."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"ἄλλοτε δὲ εἰ βούλει, περὶ ὧν θέλεις, θαρρῶν ἡμῖν πυνθάνου, καὶ ἡμεῖς χαίροντες ἀόκνως ἐπιλύσομεν. καὶ ταῦτα εἰπὼν ἐγήγερται. καὶ οὕτως τροφῆς μεταλαβόντες εἰς ὕπνον ἐτράπημεν. κατειλήφει γὰρ ἡ νύξ.\n\n[ Μ Λ Γ.] Δύο μὲν οὖν διελθουσῶν ἡμερῶν, ἐπιφωσκούσης δὲ τρίτης, πρὸς τὸ διαλεχθῆναι τῷ Σίμωνι ἐξυπνισθεὶς ἐγὼ Κλήμης καὶ οἱ συνόντες ἑταῖροι ὑπὸ τὰς δευτέρας τῶν ἀλεκτρυόνων φωνάς, εὕρομεν τὸν μὲν λύχνον ἔτι φαίνοντα, τὸν δὲ Πέτρον γονυκλινῆ προσευχόμενον. συντελέσας οὖν τὴν δέησιν, ἐπιστραφεὶς καὶ ἰδὼν ἡμᾶς πρὸς τὸ ἀκοῦσαι ἑτοίμως ἔχοντας, ἔφη· Γινώσκειν ὑμᾶς θέλω ὅτι οἱ καθ' ἡμετέραν πρόνοιαν συνόντες τῷ Σίμωνι, ὅπως τὰς βουλὰς αὐτοῦ μανθάνοντες ὑποβάλλωσιν ἡμῖν, ἵνα δυνώμεθα πρὸς τὴν τῆς κακίας αὐτοῦ ποικιλίαν ἁρμόσασθαι, αὐτοὶ πέμψαντες ἐδήλωσαν ἡμῖν λέγοντες· Σίμων σήμερον, καθὰ συνετάξατο, ἕτοιμός ἐστιν ἀπὸ τῶν γραφῶν ἐπὶ πάντων ἐλθὼν ἀποδεικνύειν μὴ τοῦτον εἶναι θεὸν ἀνώτατον, «ὃς οὐρανὸν ἔκτισε καὶ γῆν» καὶ πάντα τὰ ἐν αὐτοῖς, ἀλλὰ ἄλλον τινὰ ἄγνωστον καὶ ἀνώτατον ὡς ἐν ἀπορρήτοις ὄντα θεὸν θεῶν· ὃς δύο ἔπεμψε θεούς, ἀφ' ὧν ὁ μὲν εἷς ἐστιν ὁ κόσμον κτίσας, ὁ δὲ ἕτερος ὁ τὸν νόμον δούς· καὶ ταῦτα μηχανᾶται λέγειν, ὅπως τῶν τὸν ἕνα καὶ μόνον μελλόντων σέβειν θεόν, «ὃς οὐρανὸν ἔκτισε καὶ γῆν», τὴν ὀρθὴν προεκλύσει πίστιν. ταῦτα ἀκούσας πῶς οὐκ ἂν ἠθύμησα; διὸ καὶ ὑμᾶς τοὺς συνόντας μοι ἀδελφοὺς εἰδέναι ἠθέλησα ὡς οὐ μετρίως τὴν ψυχὴν ἀλγῶ, ἐνορῶν τὸν μὲν πονηρὸν πρὸς δοκιμὴν ἀνθρώπων ἐγρηγορότα, τοὺς δὲ ἀνθρώπους τῆς ἑαυτῶν σωτηρίας πάνυ ἀμελοῦντας.","english":"At another time, if you wish, ask us confidently about whatever you desire, and we will gladly and unhesitatingly resolve it. Having said this, he rose. And after partaking of food, we turned to sleep, for night had overtaken us.\n\n[Book 3, Chapter 1.] Two days having passed, and as the third was dawning, I, Clement, and my companions who were with me, having been awakened for the purpose of debating with Simon at the second crowing of the roosters, found the lamp still burning and Peter kneeling in prayer. Having completed his prayer, he turned and, seeing us ready to listen, said: I want you to know that those who, by our forethought, are associating with Simon in order to learn his plans and report them to us, so that we may adapt ourselves to the variety of his wickedness, have themselves sent word to us, saying: Simon, as he arranged, is ready today to come before everyone and demonstrate from the scriptures that this is not the highest god, \"who created heaven and earth\" and all things in them, but some other unknown and highest god, who exists in secret as a god of gods; who sent two gods, of whom one is the creator of the world and the other the giver of the law. And he contrives to say these things in order to undermine beforehand the correct faith of those who are about to worship the one and only god, \"who created heaven and earth.\" Hearing this, how could I not be disheartened? Therefore I also wished you, the brothers who are with me, to know that I am not moderately pained in soul, seeing that the evil one is vigilant for the testing of men, while men are utterly careless of their own salvation.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μ Λ Γ","severity":"info","text":"The bracketed notation [Μ Λ Γ] marks the beginning of Book 3, Chapter 1 in the source edition, a structural division not present in the original Greek but inserted by the editor.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γονυκλινῆ","severity":"info","text":"γονυκλινῆ (kneeling) is a rare compound adjective describing Peter’s posture in prayer, emphasizing humility and devotion; it appears in early Christian literature to denote proskynesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς οὐρανὸν ἔκτισε καὶ γῆν","severity":"info","text":"The phrase 'who created heaven and earth' echoes LXX Genesis 14:19 and is a standard early Christian formula for the Creator God, here contrasted with Simon’s claim of a higher unknown god.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon Magus, a Samaritan figure in early Christian heresiology, is portrayed as a rival apostle advocating a gnostic hierarchy of gods; this passage reflects the polemical tradition found in Justin Martyr and Irenaeus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δύο ... θεούς","severity":"info","text":"Simon’s claim of two gods—one creator, one lawgiver—parallels gnostic and Marcionite distinctions between a demiurge and a higher deity, a common target of anti-heretical argument in the Pseudo-Clementine literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ τῶν γραφῶν","severity":"caution","text":"The phrase 'from the scriptures' is ambiguous: it may refer to Jewish scriptures (LXX) or to Christian apostolic writings, as the Pseudo-Clementine corpus often conflates both sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two gods' sent by the unknown highest god is not specified; the text may reflect a gnostic or Marcionite source.","The phrase 'by our forethought' (καθ' ἡμετέραν πρόνοιαν) could imply either divine providence or Peter’s strategic planning; the Greek allows both readings."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":44,"ref":"p44","source":"ἐμηχανήσατο γὰρ τοῖς ἀπὸ ἐθνῶν μέλλουσιν περὶ τῶν ἐπιγείων ξοάνων πείθεσθαι ὅτι οὐκ εἰσὶν θεοί, ἑτέρων πολλῶν θεῶν δόξας εἰσενεγκεῖν, ὅπως. ἐὰν παύσωνται τῆς κάτω πολυθέου μανίας, ἑτέρως ἢ καὶ χεῖρον κατὰ τῆς τοῦ θεοῦ μοναρχίας λέγειν ἀπατηθήσονται, ἵνα μηδέποτε τὰ τῆς μοναρχίας προτιμήσαντες οὐπώποτε ἐλέους τυχεῖν δυνηθῶσιν. ταύτης δὲ τῆς τόλμης ἕνεκα ὁ Σίμων ταῖς ψευδέσιν τῶν γραφῶν περικοπαῖς ὡπλισμένος πολεμεῖν ἡμῖν προσέρχεται. καὶ τὸ δεινότερον ὅτι ἀφ' ὧν πεπίστευκε προφητῶν τοιαῦτα δογματίζειν κατὰ τοῦ ὄντως θεοῦ οὐ πεφόβηται. καὶ ἡμῖν μὲν τοῖς ἐκ προγόνων παρειληφόσιν τὸν τὰ πάντα κτίσαντα σέβειν θεόν, ἔτι δὲ καὶ τῶν ἀπατᾶν δυναμένων βίβλων τὸ μυστήριον, οὐδὲν δυνήσεται, τοῖς δὲ ἀπὸ ἐθνῶν, τὴν πολύθεον ὑπόληψιν σύντροφον ἔχουσιν καὶ τῶν γραφῶν τὰ ψευδῆ οὐκ εἰδόσιν, πολὺ δυνήσεται οὐ μόνον αὐτός, ἀλλ' εἰ καὶ ἄλλος τις τοῖς ἀπὸ ἐθνῶν κατὰ τοῦ θεοῦ κενόν τινα, ὅμοιον ὀνείρῳ, πλουσίως κεκοσμημένον ὑφηγήσεται μῦθον, πιστευθήσεται τῷ ἐκ παίδων τὸν νοῦν αὐτῶν τὰ κατὰ τοῦ θεοῦ λεγόμενα ἐθισθῆναι λαμβάνειν. σπάνιοι δέ τινες οἱ μὲν αὐτῶν ἔσονται, ὡς ἐκ πλήθους ὀλίγοι, οἵτινες δι' εὐγνωμοσύνην οὐ θελήσουσι κατὰ τοῦ τὰ πάντα κτίσαντος θεοῦ κακὸν λόγον αὐτὸ κἂν ἀκοῦσαι μόνον· οἷς μόνοις ἀπὸ ἐθνῶν οὖσιν σωθῆναι γενήσεται. μὴ οὖν ὑμῶν τις τὸν Σίμωνα παντελῶς μεμφέσθω ἢ καὶ ἄλλον τινά· οὐδὲν γὰρ ἀδίκως γίνεται, ὅπου καὶ τὰ τῶν γραφῶν ψευδῆ εὐλόγως πρὸς δοκιμὴν ἔχοντα τυγχάνει. Κἀγὼ Κλήμης ἀκούσας ἔφην· Πῶς λέγεις, κύριε, καὶ τὰ τῶν γραφῶν","english":"He contrived, for those from the nations who were about to be persuaded concerning earthly statues that they are not gods, to introduce the opinions of many other gods, so that if they cease from the lower polytheistic madness, they will be deceived into speaking otherwise, and even worse, against the monarchy of God, so that, having never preferred the things of the monarchy, they may never be able to obtain mercy. For the sake of this audacity, Simon, armed with false pericopes of the scriptures, comes to wage war against us. And what is more terrible, that from the prophets in whom he has believed, he is not afraid to dogmatize such things against the true God. And to us, who have received from our ancestors the worship of the God who created all things, and also the mystery of the books capable of deceiving, he will be able to do nothing; but to those from the nations, who have the polytheistic assumption as a companion from childhood and do not know the falsehoods of the scriptures, he will be able to do much—not only he himself, but even if someone else should narrate to those from the nations some empty tale against God, like a dream, richly adorned, it will be believed, because from childhood their mind has been habituated to receive what is said against God. And there will be some rare ones among them, as few from the multitude, who, through right-mindedness, will not wish even to hear an evil word against the God who created all things; only for these, being from the nations, will it be possible to be saved. Therefore, let none of you blame Simon entirely, or anyone else; for nothing happens unjustly, where even the falsehoods of the scriptures happen to be reasonably for testing. And I, Clement, having heard, said: How do you mean, Lord, that even the things of the scriptures","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μηχανάομαι","severity":"info","text":"The verb μηχανάομαι (to contrive) introduces a complex rhetorical strategy attributed to Simon, framing his polytheistic arguments as a deliberate deception.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μοναρχία","severity":"info","text":"μοναρχία (monarchy) here denotes the singular rule of God, a key theological concept in early Christian anti-polytheistic polemic, contrasting with polytheistic 'madness'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γραφῶν ψευδῆ","severity":"info","text":"The phrase 'false pericopes of the scriptures' likely refers to Simon's alleged misuse of Old Testament passages, a common accusation in early Christian heresiology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίμων","severity":"info","text":"Simon Magus, a Samaritan figure, is portrayed in early Christian literature as a heretic and arch-opponent of Peter; his association with false scripture interpretation is a recurring motif.","cites":[],"named_sources":["Ehrman 2003"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κἀγὼ Κλήμης ἀκούσας ἔφην","severity":"info","text":"This phrase marks a shift from Peter's monologue to Clement's direct response, a typical dialogic structure in the Homiliae that frames theological exposition as debate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ψευδῆ","severity":"info","text":"The notion that false scriptures serve a 'testing' function reflects a theme in Clementine literature, later influential in discussions of canonical and apocryphal texts.","cites":[],"named_sources":["Schneider 1999"],"dropped_cites":[]}],"ambiguities":["The identity of 'the books capable of deceiving' (τῶν ἀπατᾶν δυναμένων βίβλων) is ambiguous; it may refer to Jewish scriptures as used by Simon, or to apocryphal texts.","The phrase 'lower polytheistic madness' (τῆς κάτω πολυθέου μανίας) could imply a spatial or hierarchical distinction, but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ψευδῆ εὐλόγως πρὸς δοκιμὴν ἀνθρώπων ἔχειν; ὁ δὲ ἀπεκρίνατο· Τὰ ψευδῆ τῶν γραφῶν αἰτήματι κακίας δικαίῳ τινὶ λόγῳ γραφῆναι συνεχωρήθη· εὐλόγως δὲ λέγω οὕτως· Ἐν ταῖς θεολογίαις ὁ πονηρὸς τοῦ ἀγαθοῦ τὸν θεὸν οὐκ ἔλαττον ἀγαπῶν ἑνὶ μόνῳ ἀπολείπεται τοῦ ἀγαθοῦ, ὅτι καὶ τῶν ἀγνοίας αἰτίᾳ ἀσεβούντων οὐ συγγινώσκων, στοργῇ τῇ πρὸς τὸ ἀσεβούμενον τῶν ἀσεβούντων ἐπιθυμεῖ τὸν ὄλεθρον, οὐδὲ τὴν ἴασιν αὐτοῖς προσφέρων. ὁ γὰρ ἀγαθὸς ἰᾶσθαι πάντας θέλει ταῖς μεταμελείαις, σσζει δὲ μόνους τοὺς ἐγνωκότας τὸν θεόν. τοὺς δὲ ἀγνοοῦντας οὐκ ἰᾶται, οὐχ ὅτι οὐ θέλει, ἀλλ' ὅτι οὐκ ἔξεστιν τὰ ἡτοιμασμένα τοῖς υἱοῖς τῆς βασιλείας ἀγαθὰ τοῖς διὰ τὸ ἀδιάκριτον ἀλόγοις ζσοις παρεικασθεῖσιν παρασχεῖν. τοῦ ἑνὸς καὶ μόνου θεοῦ τοῦ τὸν κόσμον πεποιηκότος καὶ ἡμᾶς κτίσαντος καὶ πάντα παρεσχηκότος τοιαύτη πέφυκεν φύσις, παντὸς οὐδήποτε ἐκτὸς ὅρων θεο σεβείας ὄντος καὶ μὴ βλασφημοῦντος αὐτοῦ τὸ ἅγιον πνεῦμα, στοργῇ τῇ πρὸς αὐτὸν εἰς αὑτὸν φέρειν τὴν ψυχήν, ὑπ' αὐτοῦ εἰς αὐτὴν ἔρωτος ἰδέᾳ. κἂν ἁμαρτωλὸς ᾖ, μετὰ τὸ κατ' ἀξίαν ὧν ἔπραξεν κολασθῆναι σσζεσθαι φύσιν ἔχει. εἰ δέ τις αὐτὸν ἀρνήσεται ἢ ἑτέρως πως λόγῳ εἰς αὐτὸν ἀσεβήσει, ἔπειτα μετανοήσει, κολασθήσεται μὲν ἐφ' ὧν εἰς αὐτὸν ἥμαρτεν, σωθήσεται δέ, ὅτι ἐπιστρέψας ἠγάπησεν. ἴσως δὲ τῇ τῆς εὐσεβείας ὑπερβολῇ καὶ τῆς ἱκεσίας [ἢ] καὶ τοῦ κολασθῆναι ἀπολυθήσεται, συγγνώμης τῆς ἁμαρτίας μετὰ τῆς μετανοίας δεδωκὼς τὴν ἄγνοιαν. οἱ δὲ μὴ μετανοήσαντες διὰ τῆς τοῦ πυρὸς κολάσεως καὶ τὸ τέλος ἕξουσιν, κἂν ἐν τοῖς λοιποῖς ἅπασιν ὁσιώτατοι ὦσιν·","english":"falsehoods reasonably for the testing of men? And he answered: The falsehoods of the scriptures were permitted to be written by a just rationale of wickedness; and I say this reasonably: In theologies, the wicked one, loving God no less than the good one, falls short of the good one only in this, that he does not forgive those who sin through ignorance, but out of affection for the one against whom the sin is committed, he desires the destruction of the sinners, nor does he offer them healing. For the good one wishes to heal all through repentance, but saves only those who have known God. He does not heal the ignorant, not because he does not wish to, but because it is not possible to provide the goods prepared for the sons of the kingdom to those who, through indiscrimination, are likened to irrational animals. Such is the nature of the one and only God, who made the world and created us and provided everything, that he draws the soul of anyone who is ever outside the bounds of piety and does not blaspheme his holy spirit, by affection for him, into himself, by the idea of love from him for it. And even if one is a sinner, after being punished according to the worth of what he did, he has a nature to be saved. But if one denies him or in some other way blasphemes him in word, and then repents, he will be punished for his sins against him, but will be saved, because having turned back he loved. And perhaps by the excess of piety and supplication, he will also be released from punishment, having given ignorance of the sin along with repentance. But those who do not repent will have their end through the punishment of fire, even if in all other respects they are most holy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ψευδῆ","severity":"info","text":"The term ψευδῆ (falsehoods) refers to the problematic scriptural passages that appear to condone falsehood; the homily here justifies them as permitted for testing human discernment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὁ πονηρὸς τοῦ ἀγαθοῦ","severity":"info","text":"The contrast between the 'wicked one' and the 'good one' reflects a dualistic framework, possibly influenced by contemporary Jewish-Christian or Gnostic debates about divine justice and theodicy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"external","lemma":"υἱοῖς τῆς βασιλείας","severity":"info","text":"The phrase 'sons of the kingdom' echoes New Testament usage (e.g., Matthew 8:12, Colossians 1:13), indicating a privileged class of believers destined for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a theological excursus within a narrative dialogue, shifting from the interlocutor's question to a systematic exposition of divine mercy and punishment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The idea that sinners may be saved after punishment, but the unrepentant face eternal fire, reflects early Christian soteriological debates, later influential in Origenist and Augustinian traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἢ","severity":"caution","text":"The bracketed ἢ (or) in the Greek edition indicates a textual uncertainty; the sense may be that excess of piety and supplication leads to release from punishment, but the syntax is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wicked one' and 'the good one' is not explicitly resolved; they may represent allegorical figures or aspects of the divine. The phrase 'by the idea of love from him for it' is syntactically dense and open to interpretation."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":46,"ref":"p46","source":"ἀλλ' ὡς ἔφην, μεμετρημένου αἰῶνος τὸ πέμπτον πυρὶ αἰωνίῳ κολασθέντες ἀποσβεσθήσονται. εἶναι γὰρ εἰς ἀεὶ οὐκέτι δύνανται οἱ εἰς τὸν ἀεὶ καὶ μόνον ἀσεβήσαντες θεόν. ἡ δὲ εἰς αὐτὸν ἀσέβειά ἐστιν τὸ ἐν τῷ τῆς θεοσεβείας λόγῳ ὄντα τελευτᾶν λέγοντα ἄλλον εἶναι θεόν, ἢ ὡς κρείττονα ἢ ὡς ἥττονα ἢ ὁπώσποτε λέγοντα παρὰ τὸν ὄντως ὄντα. ὁ γὰρ ὄντως ὢν οὗτός ἐστιν, οὗ τὴν μορφὴν τὸ ἀνθρώπου βαστάζει σῶμα, οὗ εἵνεκεν ὁ οὐρανὸς καὶ πάντες οἱ ἀστέρες ὑπέμειναν δουλεύειν, κατ' οὐσίαν κρείττονες ὄντες, τῷ κατ' οὐσίαν χείρονι διὰ τὴν τοῦ κρείττονος μορφήν. τοσοῦτον ὁ θεὸς ὑπὲρ πάντα εὐεργέτηκεν τὸν ἄνθρωπον, ἵνα εἰς τὸ πλῆθος τῶν εὐεργεσιῶν τὸν εὐεργέτην ἀγαπήσας ὑπὸ αὐτῆς τῆς ἀγάπης καὶ εἰς δεύτερον αἰῶνα διασωθῆναι δυνηθῇ. αὐτάρκης οὖν εἰς σωτηρίαν ἡ εἰς θεὸν ἀνθρώπων στοργή. εἰδὼς δὲ ὁ πονηρός, ἡμῶν σπευδόντων τοῖς ἀπὸ ἐθνῶν πιστεύειν μέλλουσιν ἑνὸς καὶ μόνου θεοῦ ἐν ψυχαῖς σπείρειν τὴν ἀθανατοποιὸν πρὸς αὐτὸν ἀνθρώπων στοργήν, αὐτὸς ὁ πονηρὸς κατὰ τῶν ἀγνοούντων ἱκανὸν ὅπλον ἔχων πρὸς ὄλεθρον σπουδάζει πολλῶν θεῶν ἢ καὶ ἑνὸς ὡς κρείττονος σπεῖραι τὴν ὑπόληψιν, ἵνα συλλαβόντες καὶ συνπεισθέντες ἃ μὴ θέμις, ἀποθανόντες ὡς ἐπὶ μοιχείας ἐγκλήματι τῆς αὐτοῦ βασιλείας ἀποβληθῶσιν. ἄξιος οὖν τῆς ἀποβολῆς πᾶς κατὰ τῆς θεοῦ μοναρχίας αὐτὸ μόνον κἂν ἀκοῦσαί τι τοιοῦτον θελήσας·","english":"But as I said, those of the measured age who are punished in the fifth with eternal fire will be extinguished. For those who have impiously sinned against the eternal and only God can no longer exist forever. And impiety toward him consists in this: while being in the word of piety, to end by saying that there is another god, whether as superior or as inferior or in any way speaking contrary to the one who truly is. For the one who truly is is this: whose form the body of man bears, for whose sake the heaven and all the stars submitted to serve, being superior in essence, to that which is inferior in essence, because of the form of the superior. So greatly has God benefited man above all, so that, having loved the benefactor amid the multitude of benefits, he might be able, by that love itself, to be preserved even into a second age. Therefore, affection toward God is sufficient for salvation. But the wicked one, knowing that we, hastening to those from the nations who are about to believe, sow in souls the deathless-making affection of men toward the one and only God—the wicked one himself, having a sufficient weapon for destruction against the ignorant, hastens to sow the notion of many gods or even of one as superior, so that, having conceived and been persuaded of what is not lawful, they may, upon dying, be cast out of his kingdom as on a charge of adultery. Therefore, anyone who has even merely wished to hear something of this sort against the monarchy of God is worthy of rejection.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μεμετρημένου αἰῶνος","severity":"info","text":"The phrase 'measured age' likely refers to the present finite world-age, distinct from the 'second age' mentioned later, a common eschatological scheme in early Christian thought.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ πέμπτον πυρὶ αἰωνίῳ κολασθέντες","severity":"info","text":"The 'fifth' punished by eternal fire may denote a specific group or a stage in a cosmic cycle; the text is ambiguous, but it likely refers to a class of sinners in a fivefold division of ages or punishments.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μορφὴν τὸ ἀνθρώπου βαστάζει σῶμα","severity":"info","text":"The idea that God's form is borne by the human body echoes Genesis 1:26-27, where humanity is created in God's image, a key proof-text in early Christian anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μοιχείας ἐγκλήματι","severity":"info","text":"The charge of 'adultery' as a metaphor for religious infidelity is common in early Christian polemic, drawing on the Old Testament image of Israel as the bride of God (e.g., Hosea 1-3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the fate of the impious (extinction in eternal fire) with the salvation of the pious through love, forming a binary eschatological framework typical of the homily's exhortatory style.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ πέμπτον","severity":"caution","text":"The referent of 'the fifth' is unclear; it may be a textual corruption or a reference to a lost cosmological scheme. The translation assumes a group or stage, but the Greek is elliptical.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πέμπτον' is ambiguous: it could mean 'the fifth (group)' or 'the fifth (age)', and the text does not clarify. The translation takes it as a group punished by fire.","The clause 'οὗ τὴν μορφὴν τὸ ἀνθρώπου βαστάζει σῶμα' is syntactically ambiguous: it could mean 'whose form the body of man bears' or 'the form of whom the body of man bears'; the translation adopts the former."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"εἰ δ' ὡς γραφαῖς τεθαρρηκὼς κατὰ τοῦ θεοῦ τολμᾷ τις κἂν ἀκούειν, πρῶτον ἐκεῖνό μοι συνενθυμηθήτω ὅτι, ἄν τις εὔλογον ἑαυτῷ δόγμα ὡς βούλεται ἀναπλάσῃ, ἔπειτα αὐταῖς ἐνκύψῃ, δυνατὸς ἔσται πολλὰς ὑπὲρ οὗ ἐπλάΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nσατο δόγματος ἀπ' αὐτῶν μαρτυρίας φέρειν. πῶς οὖν ἐπὶ ταύταις κατὰ τοῦ θεοῦ θαρρεῖν ἔστιν, ἐν αἷς ἡ πάντων βουλὴ εἰσευρίσκεται; ὐτίκα γοῦν Σίμων αὔριον ἡμῖν συνζητεῖν μέλλων, δημοσίᾳ κατὰ τῆς τοῦ θεοῦ μοναρχίας τολμᾶν θέλων, πολλὰς ἐξ αὐτῶν τῶν γραφῶν φωνὰς ἐνεγκεῖν ἔχει, ὅτι πολλοί εἰσιν θεοί, εἷς δέ τις οὐχ ὁ τὸν κόσμον κτίσας τούτου ἀνώτερος· καὶ ὁμῶς τὰς ἀποδείξεις ἐγγράφους ἔχει παρασχεῖν. καὶ ἡμεῖς δὲ ἐξ αὐτῶν πολλὰς περικοπὰς δεῖξαι σαφῶς ἔχομεν, ὅτι εἷς ἐστιν θεὸς οὗτος ὁ τὸν κόσμον κτίσας καὶ «ἄλλος οὐκ ἔστιν πλὴν αὐτοῦ». ἀλλὰ καὶ εἴ τις ἄλλως πως εἰπεῖν θελήσει, ἕξει καὶ αὐτὸς ἐξ αὐτῶν ὡς βούλεται περὶ ὧν βούλεται τὰς ἀποδείξεις παρασχεῖν. πάντα γὰρ αἱ γραφαὶ λέγουσιν, ἵνα μηδεὶς τῶν ἀγνωμόνως ζητούντων τὸ ἀληθὲς εὕρῃ, ἀλλ' ὃ βούλεται, τοῦ ἀληθοῦς τοῖς εὐγνώμοσιν τετηρημένου. εὐγνωμοσύνη δέ ἐστιν τὸ πρὸς τὸν τοῦ εἶναι ἡμᾶς αἴτιον ἀποσσζειν στοργήν. ὅθεν πρὸ πάντων εἰδέναι ὀφείλει ὅτι οὐδαμόθεν αὐτὴν εὑρίσκει, εἰ μὴ ἂν ἀπὸ προφήτου ἀληθείας. προφήτης δὲ ἀληθής ἐστιν ὁ πάντα πάντοτε εἰδώς, ἔτι δὲ καὶ τὰς πάντων ἐννοίας, ἀναμάρτητος, ὡς περὶ θεοῦ κρίσεως πεπληροφορημένος. διὸ ἡμεῖς ὀφείλομεν περὶ τῆς προγνώσεως αὐτοῦ μὴ ἁπλῶς διαλαμβάνειν, ἀλλ' εἰ δύναται ἄνευ ἑτέρας προφάσεως συνεστάναι αὐτοῦ ἡ πρόγνωσις.","english":"If someone, trusting in the scriptures, dares even to listen to something against God, let this first be considered by me: that if someone fashions for himself a plausible doctrine as he wishes, and then examines the scriptures themselves, he will be able to produce many testimonies from them for the doctrine he has fashioned. How then is it possible to be confident in these against God, when the intention of all is found in them? For instance, Simon, intending to dispute with us tomorrow and wishing to publicly dare to speak against the monarchy of God, is able to bring many voices from the scriptures themselves, that there are many gods, and that one who is not the creator of this world is higher than him; and he can provide the proofs in writing. And we too are able to show clearly from them many passages, that this God who created the world is one, and \"there is no other besides him.\" But if someone wishes to speak otherwise, he too will be able to provide proofs from them as he wishes concerning whatever he wishes. For the scriptures say everything, so that none of those who seek without discernment may find the truth, but only what he wishes, while the truth is preserved for the discerning. Discernment is preserving affection toward the one who is the cause of our existence. Hence, before all else, one must know that he finds it nowhere unless from a prophet of truth. A true prophet is one who knows everything always, and also the thoughts of all, who is without error, as one fully assured concerning the judgment of God. Therefore we must not simply assume concerning his foreknowledge, but consider whether his foreknowledge can stand without another pretext.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ δ' ὡς γραφαῖς τεθαρρηκὼς κατὰ τοῦ θεοῦ τολμᾷ τις κἂν ἀκούειν","severity":"info","text":"The conditional clause introduces a hypothetical opponent who, trusting in scripture, dares to hear or speak against God. The argument critiques proof-texting.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐγνωμοσύνη","severity":"info","text":"Here 'discernment' or 'good sense' is defined as preserving affection toward the cause of existence, i.e., God. The term contrasts with 'agnōmosunē' (lack of discernment).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄλλος οὐκ ἔστιν πλὴν αὐτοῦ","severity":"info","text":"This phrase echoes the Shema and Septuagintal monotheistic formulas (e.g., Deut 6:4 LXX). It is used to assert the uniqueness of the creator God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon Magus, a Samaritan heretic, is presented as a foil who uses scripture to argue for polytheism. This reflects early Christian polemic against Simonian gnosticism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον ἐκεῖνό μοι συνενθυμηθήτω","severity":"info","text":"This phrase marks a rhetorical move: the speaker asks the audience to consider a principle before engaging the opponent's argument. It structures the homily as a logical refutation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προφήτης δὲ ἀληθής","severity":"info","text":"The definition of a true prophet as omniscient and sinless anticipates later patristic discussions of prophetic authority, e.g., in Origen and Eusebius.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at 'ἐπλάΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.' which appears to be a scribal or editorial intrusion; the reading follows the surrounding sense of 'fashioned' (ἀναπλάσῃ)."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"ἃ γὰρ οἱ ἰατροὶ προλέγουσιν, ὑποβεβλημένην ὕλην ἔχοντες τοῦ νοσοῦντος τὸν σφυγμόν (καὶ οἱ μὲν πτηνά, οἱ δὲ θύματα, καὶ ἄλλοι ἄλλας ὕλας πολλὰς διαφόρους ὑποβεβλημένας ἔχοντες) προλέγουσιν, καὶ προφῆται οὐκ εἰσίν. εἰ δὲ βουληθείη τις λέγειν τὴν διὰ τῶν τοιούτων πρόρρησιν τῇ ὄντως ἐνφύτῳ προγνώσει ὁμοίαν εἶναι, πολὺ ἠπάτηται. τὰ γὰρ τοιαῦτα παρόντα μηνύει μόνον, καὶ ταῦτα εἰ ἀληθεύει (ἄλλως δέ μοι καὶ αὐτὰ εὐχρηστεῖ· πρόγνωσιν γὰρ εἶναι συνίστησιν), ἡ δὲ τοῦ μόνου καὶ ἀληθοῦς πρόγνωσις οὐ μόνον τὰ παρόντα ἐπίσταται, ἀλλὰ καὶ μέχρις αὐτοῦ τοῦ μέλλοντος αἰῶνος ἀπέραντον ἐκτείνει τὴν προφητείαν, καὶ οὐδενὸς δεῖται πρὸς ἐπίγνωσιν προφητεύων ἀμαυρὰ καὶ ἀμφίβολα, ἵνα ἄλλου προφήτου χρείαν ἔχῃ τὰ λεγόμενα πρὸς ἐπίγνωσιν, ἀλλὰ·ητὰ καὶ ἁπλᾶ, ὥσπερ ὁ διδάσκαλος ἡμῶν καὶ προφήτης ὢν ἐνφύτῳ καὶ ἀεννάῳ πνεύματι πάντα πάντοτε ἠπίστατο. διὸ τεθαρρηκότως ἐξετίθετο περὶ τῶν μελλόντων ἔσεσθαι, λέγω δὲ πάθη, τόπους, ὅρους· προφήτης γὰρ ὢν ἄπταιστος, ἀπείρῳ ψυχῆς ὀφθαλμῷ πάντα κατοπτεύων ἐπίσταται λανθάνων. εἰ δὲ παραδεξόμεθα καὶ ἡμεῖς (ὡς οἱ πολλοί) ὅτι καὶ ὁ ἀληθὴς προφήτης οὐ πάντοτε, ἀλλ' ἐνίοτε (ὅτε ἔχει τὸ πνεῦμα καὶ διὰ τοῦτο) προγινώσκει, ὁπότε δὲ οὐκ ἔχει, ἀγνοεῖ, –ἐὰν οὕτως ὑπολάβωμεν, καὶ ἑαυτοὺς ἀπατῶμεν καὶ ἄλλους ἐνεδρεύσομεν. τὸ γὰρ τοιοῦτον μανικῶς ἐνθουσιώντων ἐστὶν ὑπὸ πνεύματος ἀταξίας, τῶν παρὰ βωμοῖς μεθυόντων καὶ κνίσης ἐνφορουμένων.","english":"For what physicians foretell, having as underlying material the pulse of the sick person (and some use birds, others entrails, and still others many different underlying materials), they foretell, and they are not prophets. But if someone should wish to claim that foretelling through such means is similar to true innate foreknowledge, he is greatly deceived. For such things indicate only the present, and even that only if they are true (otherwise, for my part, they are also useful in that they establish that foreknowledge exists); but the foreknowledge of the one and true God not only knows the present, but extends its prophecy without limit even to the future age itself, and it needs nothing for recognition, prophesying not obscure and ambiguous things that require another prophet for the understanding of what is said, but clear and simple things, just as our teacher and prophet, being endowed with innate and eternal spirit, always knew everything. Therefore he confidently set forth what was to come, I mean sufferings, places, boundaries; for being an infallible prophet, he knows everything, hidden, by the infinite eye of the soul. But if we also accept (as the many do) that even the true prophet does not always, but only sometimes (when he has the spirit and because of this) foreknows, and when he does not have it, he is ignorant—if we suppose this, we deceive both ourselves and will ensnare others. For such a thing is characteristic of those who are manically inspired by a spirit of disorder, of those who get drunk and are filled with the savor of burnt offerings beside altars.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προφήτης","severity":"info","text":"The Greek term προφήτης (prophet) is used here in a Christian sense, distinct from pagan diviners, and is applied to Christ as the true prophet.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰατροί","severity":"info","text":"The comparison of physicians to false prophets reflects a common polemic in early Christian literature against pagan divination and medical prognosis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πτηνά","severity":"info","text":"The mention of birds and entrails as means of divination parallels critiques of pagan augury and haruspicy found in other early Christian apologists.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts false prophecy (based on material signs) with true prophecy (innate and eternal), forming a key argument in the homily's defense of Christian prophetic authority.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μανικῶς ἐνθουσιώντων","severity":"caution","text":"The phrase 'manically inspired' may reflect a polemical exaggeration; the text's description of pagan ecstatic prophecy is rhetorically charged and not necessarily accurate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear reading at 'ἀλλὰ·ητὰ' (likely 'ἀλλὰ σαφῆ' or similar), which the English draft renders as 'clear and simple'.","The identity of 'our teacher and prophet' is ambiguous; it could refer to Christ or to a specific apostolic figure."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"τινὶ γὰρ προφητείαν ἐπαγγέλλεσθαι θέλοντι ἐὰν συγχωρηθῇ πιστεύεσθαι ἐν οἷς ψεύστης φωρᾶται ὅτι τότε τὸ τῆς προγνώσεως ἅγιον οὐκ εἶχεν πνεῦμα, οὐκ εὐέλεγκτος ἔσται ψεύστης ὑπάρχων προφήτης· ἐν οἷς γὰρ ὡς πολλὰ λέγων ὀλίγα ἐπιτυγχάνει, τότε τὸ πνεῦμα ἔχειν πιστεύεται, ἔτι τε τὰ πρῶτα ἔσχατα λέγει, τὰ ἔσχατα πρῶτα, τὰ γενόμενα ὡς ἐσόμενα, τὰ ἐσόμενα ὡς ἤδη γεγονότα,\n\nἀλλὰ καὶ ἀνακόλουθα καὶ ἐξ ἄλλων ὑφῃρημένα καὶ μεταμεμορφωμένα, ἃ δὲ μεμειωμένα, ἀνίδεα, ἀνόητα, ἀμφίβολα, λοξά, ἄδηλα, πάσης κεκραγότα δυσσυνειδησίας. ὁ δὲ ἡμέτερος διδάσκαλος οὐδέν τι τοιοῦτο ἐγοητεύσατο, ἀλλ' (ὡς φθάσας εἶπον) προφήτης ὢν ἐνφύτῳ καὶ ἀεννάῳ πνεύματι πάντα πάντοτε ἐπιστάμενος τεθαρρηκὼς ἐξετίθετο, ὡς προέλεγεν σαφῶς πάθη, τόπους, ἐνπροθέσμους χρόνους, τρόπους, ὅρους. αὐτίκα γοῦν περὶ τοῦ ἁγιάσματος προλέγων ἔφη· «Ὁρᾶτε τὰς οἰκοδομὰς ταύτας; ἀμὴν ὑμῖν λέγω, λίθος ἐπὶ λίθον οὐ μὴ ἀφεθῇ ὧδε, ὃς οὐ μὴ καθαιρεθῇ» καὶ « ὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη, καὶ ἡ καθαίρεσις ἀρχὴν λήψεται. ἐλεύσονται γὰρ καὶ καθιοῦσιν ἐνταῦθα καὶ περιχαρακώσουσιν καὶ τὰ τέκνα ὑμῶν ἐνταῦθα κατασφάξουσιν». ὁμῶς καὶ τὰ ἑξῆς εἴρηκεν σαφεῖ φωνῇ ἅτινα αὐτοῖς ὀφθαλμοῖς ἰδεῖν ἔχομεν· ἵνα ἐφ' ὧν ὁ λόγος ἐρρέθη, καὶ τὸ ἔργον γένηται. πρὸς γὰρ πίστιν ἀκουόντων τὸν λόγον τῆς ἀποδείξεως ὁ τῆς ἀληθείας ποιεῖται προφήτης. πλὴν πολλοί εἰσιν τῆς πλάνης κήρυκες, ἕνα τὸν τῆς κακίας ἡγεμόνα ἔχοντες· ᾧ λόγῳ τῆς ἀληθείας εἷς ὢν καὶ αὐτὸς τῆς εὐσεβείας ἡγεμὼν ἐν ἰδίοις καιροῖς τοὺς πάντας καθαροὺς εὑρεθέντας ἕξει προφήτας.","english":"For if someone who wishes to claim prophecy is permitted to be believed in matters where he is caught lying, then he will not be easily refuted as a false prophet, since in those cases where he speaks many things and hits upon a few, he is believed to have the spirit. Moreover, he speaks of first things as last, last things as first, past things as future, future things as already past, and also things that are inconsistent, taken from other sources, transformed, diminished, formless, senseless, ambiguous, oblique, obscure, and full of every kind of bad conscience. But our teacher practiced no such sorcery; rather (as I said before), being a prophet with an innate and perpetual spirit, knowing all things at all times, he confidently set them forth, clearly foretelling sufferings, places, appointed times, manners, and boundaries. For instance, foretelling about the sanctuary, he said: “Do you see these buildings? Truly I tell you, not a stone will be left upon a stone here that will not be torn down,” and “This generation will not pass before the destruction begins. For they will come and sit here, and they will encircle it with a rampart, and they will slaughter your children here.” Likewise, he spoke the following with a clear voice, which we have seen with our own eyes: so that where the word was spoken, the deed also came to pass. For the prophet of truth makes the word of proof for the faith of the hearers. Yet there are many heralds of error, having one leader of evil; to whom the word of truth, being one and itself the leader of piety, will in its own times have all who are found pure as prophets.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προφητείαν ἐπαγγέλλεσθαι","severity":"info","text":"The phrase 'to claim prophecy' distinguishes true prophetic office from mere divinatory practice, a key polemical move in early Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁρᾶτε τὰς οἰκοδομὰς ταύτας; ... λίθος ἐπὶ λίθον οὐ μὴ ἀφεθῇ ὧδε","severity":"info","text":"This oracle echoes the Synoptic prophecy of Jerusalem's destruction (cf. Mark 13:2; Matt 24:2), adapted to the sanctuary setting.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιχαρακώσουσιν","severity":"info","text":"The verb 'encircle with a rampart' reflects Roman siege tactics, likely referring to the circumvallation of Jerusalem in 70 CE.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα γοῦν","severity":"info","text":"The phrase 'for instance' introduces a concrete prophecy as proof, shifting from general critique to specific example, a common homiletic pattern.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἅτινα αὐτοῖς ὀφθαλμοῖς ἰδεῖν ἔχομεν","severity":"info","text":"The claim that hearers have seen the prophecy fulfilled with their own eyes suggests a post-70 CE date for the homily, as the destruction of Jerusalem was a recent event.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνακόλουθα ... πάσης κεκραγότα δυσσυνειδησίας","severity":"caution","text":"The list of negative attributes of false prophecy is rhetorically dense; 'dyssuneidēsias' (bad conscience) is rare and may be a textual corruption or neologism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'ἃ δὲ μεμειωμένα' is uncertain; the reading 'μεμειωμένα' (diminished) is adopted, but some manuscripts may have 'μεμειγμένα' (mixed).","The phrase 'ἐνφύτῳ καὶ ἀεννάῳ πνεύματι' could be read as 'innate and perpetual spirit' or 'innate and ever-flowing spirit'; the translation follows the former.","The identity of 'our teacher' is ambiguous; context suggests a Christian prophet, possibly Jesus or a later apostolic figure."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"ἡ δὲ πολλὴ τῶν πεπλανημένων αἰτία γέγονεν αὕτη, τὸ μὴ πρότερον νοῆσαι τὸν τῆς συζυγίας λόγον, ὃν ἰδίᾳ ὑμῖν ἑκάστοτε οὐ παύσομαι ἐκτιθέμενος κεφαλαιωδῶς· πολὺ γὰρ τὸ κατ' εἶδος λέγειν. ὑμεῖς οὖν τῶν λεγομένων γένεσθέ μοι φιλαλήθεις κριταί. τοῦ δὲ λέγειν ἄρξομαι ἤδη. Θεοῦ τοῦ τὰ πάντα πεποιηκότος τὸ μέγα καὶ ἅγιον τῆς προγνώσεως αὐτοῦ πνεῦμα εἰ μὴ τῷ ὑπὸ χειρῶν αὐτοῦ κυοφορηθέντι ἀνθρώπῳ δση τις ἐσχηκέναι, πῶς ἔτι ἑτέρῳ τῳ ἐκ μυσαρᾶς σταγόνος γεννηθέντι ὁ ἀπονέμων οὐ τὰ μέγιστα ἁμαρτάνει; καὶ οὐκ οἶμαι αὐτὸν συγγνώμης τυγχάνειν, κἂν ὑπὸ νόθου γραφῆς κατὰ τοῦ πάντων πατρὸς δεινὰ νοεῖν ἀπατηθείη· ὁ γὰρ εἰκόνα (καὶ ταῦτα αἰωνίου βασιλέως) ὑβρίσας τὴν ἁμαρτίαν εἰς ἐκεῖνον ἀναφερομένην ἔχει, οὗπερ καθ' ὁμοίωσιν ἡ εἰκὼν ἐτύγχανεν οὖσα. ἀλλά (φησίν) ἁμαρτήσαντα κατέλιπεν τὸ θεῖον πνεῦμα. οὐκοῦν συνήμαρτεν. καὶ πῶς ὁ τοῦτο λέγων οὐ κινδυνεύει; ἀλλὰ μετὰ τὸ ἁμαρτῆσαι εἰλήφει τὸ πνεῦμα. ἀδίκοις ἄρα δέδοται. καὶ ποῦ τὸ δίκαιον; ἀλλὰ δικαίοις καὶ ἀδίκοις ἐπιχορηγεῖται. τοῦτο πάντων ἀδικώτατον. οὕτως πᾶν ψεῦσμα, κἂν μυρίαις ἐπινοίαις βοηθῆται, τὸν ἔλεγχον κἂν ἐν μακρῷ χρόνῳ λαβεῖν ἔχει. μὴ ἀπατᾶσθε. ὁ πατὴρ ἡμῶν οὐδὲν ἠγνόει. ὁπότε καὶ ὁ δημοσίᾳ κείμενος νόμος, ἀγνοίας ἐνκλήματι διὰ τοὺς ἀναξίους σκέπων αὐτόν, τοὺς ἀληθείας γλιχομένους ἐπ' αὐτὸν ἀναπέμπει λέγων· «Ἐξέτασον τὸν πατέρα σου καὶ ἐρεῖ σοι, τοὺς πρεσβυτέρους σου, καὶ ἀναγγελοῦσίν σοι». τοῦτον ἐχρῆν τὸν πατέρα ζητῆσαι, τούτους τοὺς πρεσβυτέρους ἐπιζητῆσαι.","english":"But the great cause of the error has been this: that they did not first understand the principle of the pairing, which I will not cease to set forth to you summarily on each occasion; for it is a great matter to speak in detail. Therefore, be for me truthful judges of what is said. I will now begin to speak. If the great and holy spirit of the foreknowledge of God, who made all things, did not possess as much in the man conceived by his own hands, how then does one who assigns it to another born from a foul drop not commit the greatest sin? And I do not think he obtains pardon, even if he were deceived by a spurious writing into thinking terrible things against the father of all; for one who insults an image (and that of an eternal king) has the sin referred to that one, in whose likeness the image happened to be. But, he says, the divine spirit abandoned him after he sinned. Then it sinned along with him. And how does the one saying this not risk danger? But he received the spirit after sinning. Then it is given to the unjust. And where is the justice? But it is supplied to both the just and the unjust. This is the most unjust of all. Thus every falsehood, even if aided by countless contrivances, is bound to receive refutation, even after a long time. Do not be deceived. Our father was ignorant of nothing. Since even the law publicly laid down, covering him with the charge of ignorance on account of the unworthy, sends those who yearn for truth back to him, saying: \"Question your father, and he will tell you; your elders, and they will announce to you.\" This father one ought to have sought, these elders one ought to have sought out.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συζυγίας λόγον","severity":"info","text":"The phrase 'principle of the pairing' (συζυγίας λόγον) is a technical term in Clement's homilies, referring to the doctrine of syzygies—paired opposites (e.g., true/false prophet) that structure salvation history.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξέτασον τὸν πατέρα σου καὶ ἐρεῖ σοι, τοὺς πρεσβυτέρους σου, καὶ ἀναγγελοῦσίν σοι","severity":"info","text":"This quotation echoes Deuteronomy 32:7 LXX ('Ask your father, and he will tell you') and possibly a lost Jewish Christian source, urging consultation of patriarchal authority for truth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νόθου γραφῆς","severity":"info","text":"The 'spurious writing' (νόθου γραφῆς) likely refers to heretical texts, possibly those of Simonian or other gnostic circles, which Clement polemicizes against throughout the Homiliae.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical climax in the narrative, moving from a general critique of false prophecy to a specific argument about divine foreknowledge and the sin of attributing the spirit to the unworthy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κἂν ὑπὸ νόθου γραφῆς κατὰ τοῦ πάντων πατρὸς δεινὰ νοεῖν ἀπατηθείη","severity":"caution","text":"The syntax is ambiguous: 'even if he were deceived by a spurious writing into thinking terrible things against the father of all' could imply the deceived person is the sinner or the one assigning the spirit; the English draft opts for the former.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'he' in 'But, he says, the divine spirit abandoned him' is unclear—possibly a hypothetical opponent or a specific figure like Simon Magus.","The phrase 'the law publicly laid down' may refer to a specific Jewish or Christian legal tradition, but its exact source is uncertain."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"ἀλλ' οὐκ ἐζήτησας τίνος ἐστὶν ὁ τῆς βασιλείας χρόνος, τίνος ἡ τῆς προφητείας καθέδρα, καίτοι αὐτοῦ ἑαυτὸν μηνύοντος τῷ λέγειν· «Ἐπὶ τῆς καθέδρας Μωυσέως ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι· πάντα ὅσα λέγουσιν ὑμῖν, ἀκούετε αὐτῶν». αὐτῶν δὲ εἶπεν ὡς τὴν κλεῖδα τῆς βασιλείας πεπιστευμένων, ἥτις ἐστὶν γνῶσις, ἣ μόνη τὴν πύλην τῆς ζωῆς ἀνοῖξαι δύναται, δι' ἧς μόνης εἰς\n\nτὴν αἰωνίαν ζωὴν εἰσελθεῖν ἔστιν. ἀλλὰ ναί (φησίν), κρατοῦσι μὲν τὴν κλεῖν, τοῖς δὲ βουλομένοις εἰσελθεῖν οὐ παρέχουσιν. διὰ τοῦτο (φημί) αὐτὸς τῆς καθέδρας ἐγερθείς, ὡς πατὴρ ὑπὲρ τέκνων, τὰ ἀπὸ αἰῶνος ἐν κρυπτῷ ἀξίοις παραδιδόμενα κηρύσσων, μέχρις αὐτῶν ἐθνῶν τὸν ἔλεον ἐκτείνων καὶ ψυχὰς πάντων ἐλεῶν, ἰδίου αἵματος ἠμέλει. μέλλοντος γὰρ αἰῶνος βασιλεὺς εἶναι κατηξιωμένος πρὸς τὸν νῦν ἐνπροθέσμῳ παρειληφότα νόμῳ τὴν βασιλείαν... καὶ τὸ μέγιστον ὅπερ αὐτὸν λίαν ἐλύπει ἐστὶν τοῦτο ὅτι, ὑπὲρ ὧν ὡς τέκνων τὴν μάχην ἐποιεῖτο, ὑπ' αὐτῶν ἀγνοίας αἰτίᾳ ἐπολεμεῖτο. καὶ ὅμως ἠγάπα καὶ τοὺς μισοῦντας καὶ ἔκλαιε τοὺς ἀπειθοῦντας καὶ εὐλόγει τοὺς λοιδοροῦντας, ηὔχετο ὑπὲρ ἐχθραινόντων. καὶ οὐ μόνον ταῦτα ἐποίει ὡς πατήρ, ἀλλὰ καὶ τοῖς αὐτοῦ μαθηταῖς ὡς πρὸς ἀδελφοὺς ἔχοντας τὰ ὅμοια ποιεῖν ἐδίδασκεν. τοῦτο πατήρ, τοῦτο προφήτης, τοῦτο εὔλογον τὸ αὐτὸν ἰδίων τέκνων βασιλεῦσαι, ἵνα τῇ ἐκ πατρὸς πρὸς τέκνα στοργῇ καὶ τῶν τέκνων πρὸς τὸν πατέρα ἐνδιαθέτῳ τιμῇ αἰώνιος εἰρήνη γενέσθαι δυνηθῇ. τοῦ γὰρ εὐλόγου βασιλεύοντος, ἐπὶ τοὺς βασιλευομένους ἀληθὴς χαρὰ περὶ τοῦ βασιλεύοντος γίνεται.","english":"But you did not ask whose is the time of the kingdom, whose is the seat of prophecy, although he reveals himself by saying: \"Upon the seat of Moses the scribes and the Pharisees sat; everything they say to you, listen to them.\" And he said \"them\" as those entrusted with the key of the kingdom, which is knowledge, which alone can open the gate of life, through which alone it is possible to enter into eternal life. But yes, he says, they hold the key, but they do not provide it to those who wish to enter. For this reason, I say, he himself rose from the seat, as a father for his children, proclaiming what from eternity had been handed down in secret to the worthy, extending mercy even to the Gentiles themselves and pitying the souls of all, he was heedless of his own blood. For he who had been deemed worthy to be king of the coming age, to the one who had received the kingdom by the law appointed for the present time... and the greatest thing that greatly grieved him was this: that those for whom he fought as for children were warring against him because of ignorance. And yet he loved even those who hated him, and wept for the disobedient, and blessed those who reviled him, and prayed for those who were hostile. And not only did he do these things as a father, but he also taught his disciples to do the same as brothers. This is a father, this is a prophet, this is reasonable: that he should reign over his own children, so that through the father's affection for his children and the children's heartfelt honor toward the father, eternal peace might be able to come about. For when the reasonable one reigns, true joy concerning the ruler arises among the ruled.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπὶ τῆς καθέδρας Μωυσέως ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι· πάντα ὅσα λέγουσιν ὑμῖν, ἀκούετε αὐτῶν","severity":"info","text":"This is a quotation of Matthew 23:2, where Jesus says the scribes and Pharisees sit on Moses' seat. The homily adapts it to argue that they hold the key of knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κλεῖδα τῆς βασιλείας","severity":"info","text":"The 'key of the kingdom' is a metaphor for gnosis (knowledge), which alone opens the gate of eternal life. This aligns with esoteric teaching in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καθέδρα Μωυσέως","severity":"info","text":"The 'seat of Moses' was a literal or symbolic teaching authority in Jewish and early Christian tradition. Here it is claimed by scribes and Pharisees, but the homily reinterprets it as a prophetic seat.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of a homily contrasting the false teachers (scribes/Pharisees) with the true teacher (Christ), who rises from the seat and extends mercy to all, including Gentiles.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homily's portrayal of Christ as a father weeping for the disobedient and blessing revilers echoes later ascetic and monastic ideals of non-retaliation and universal love.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μέλλοντος γὰρ αἰῶνος βασιλεὺς εἶναι κατηξιωμένος πρὸς τὸν νῦν ἐνπροθέσμῳ παρειληφότα νόμῳ τὴν βασιλείαν","severity":"caution","text":"The Greek syntax is broken here; the phrase 'to the one who had received the kingdom by the law appointed for the present time' is unclear. It may refer to a temporal ruler contrasted with Christ as king of the coming age.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' who rose from the seat is ambiguous: the context suggests Christ, but the preceding reference to 'the one who had received the kingdom' could be a different figure. The reading taken follows the English draft's identification with Christ."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"Πλὴν ἐπὶ τὸν πρῶτον τῆς ἀληθείας ἐπάνειμι λόγον. ἐὰν τῷ ὑπὸ χειρῶν θεοῦ κυοφορηθέντι ἀνθρώπῳ τὸ ἅγιον Χριστοῦ μὴ δῷ τις ἔχειν πνεῦμα, πῶς ἑτέρῳ τινὶ ἐκ μυσαρᾶς σταγόνος γεγενημένῳ διδοὺς ἔχειν οὐ τὰ μέγιστα ἀσεβεῖ; τὰ δὲ μέγιστα εὐσεβεῖ, ἐὰν ἑτέρῳ μὲν μὴ δῷ ἔχειν, ἐκεῖνον δὲ μόνον ἔχειν λέγῃ ὃς ἀπ' ἀρχῆς αἰῶνος ἅμα τοῖς ὀνόμασιν μορφὰς ἀλλάσσων τὸν αἰῶνα τρέχει μέχρις ὅτε ἰδίων χρόνων τυχών, διὰ τοὺς καμάτους θεοῦ ἐλέει χρισθείς, εἰς ἀεὶ ἕξει τὴν ἀνάπαυσιν. οὗτος ἄρχειν τε καὶ κυριεύειν πάντων τῶν ἐν ἀέρι καὶ γῇ καὶ ὕδασιν τετίμηται· πρὸς τούτοις δὲ αὐτοῦ τοῦ πεποιηκότος τὸν ἄνθρωπον τὴν πνοὴν ἔσχεν, ψυχῆς ἄρρηκτον περιβολήν, ὅπως ἀθάνατος εἶναι δυνηθῇ. οὗτος αὐτὸς μόνος ἀληθὴς ὑπάρξας προφήτης ἑκάστῳ ζσῳ κατ' ἀξίαν τῆς φύσεως, καθὼς ὁ πεποιηκὼς αὐτόν, οἰκείως τέθεικεν τὰ ὀνόματα. εἴ τι γὰρ ἐπωνόμασεν, τοῦτο ἦν καὶ ἐκ τοῦ πεποιηκότος ὄνομα τῷ γεγενημένῳ. διὸ πῶς ἔτι φυτοῦ χρείαν εἶχε προσλαβεῖν, ἵνα τί ποτ' ἔστιν ἴδῃ καλὸν ἢ κακόν; «ἐνετέλλετο». ἀλλὰ ταῦτα πιστεύουσιν οἱ ἄκριτοι, οἱ ἄλογον θηρίον θεοῦ τοῦ κτίσαντος αὐτούς τε καὶ τὰ πάντα εὐεργετικώτερον γεγενῆσθαι οἰηθέντες. πλὴν τούτῳ σύζυγος συνεκτίσθη θήλεια φύσις, πολὺ ἀποδέουσα αὐτοῦ, ὡς οὐσίας μετουσία, ὡς ἡλίου σελήνη, ὡς φωτὸς τὸ πῦρ. αὕτη τοῦ νῦν κόσμου ὡς θήλεια ὁμοίου ἄρχουσα πρώτη προφῆτις εἶναι πεπίστευται, μετὰ πάντων τῶν «ἐν γεννητοῖς γυναικῶν» προφητείαν ἐπαγγελλομένη. ὁ δὲ ἕτερος, ὡς «υἱὸς ἀνθρώπου» ἄρσην ὤν, καὶ τὰ διαφέροντα ὡς ἄρσενι τῷ μέλλοντι αἰῶνι προφητεύει. δύο οὖν ἡμῖν γενικαὶ ἔστωσαν προφητεῖαι·","english":"But I return to the first discourse of truth. If one does not grant that the man formed by the hands of God possesses the holy spirit of Christ, how is it not the greatest impiety to grant that any other born from a vile drop possesses it? And it is the greatest piety if one grants that no other possesses it, but says that only he possesses it who, from the beginning of time, changing forms along with names, runs through the age until, obtaining his own times, anointed by the mercy of God through the labors of God, he will have rest forever. This one has been honored to rule and have dominion over all things in the air, on earth, and in the waters; in addition, he received the breath of the one who made man, an unbreakable covering of soul, so that he might be able to be immortal. This one alone, having been a true prophet, has fittingly set names for each living thing according to the worth of its nature, just as the one who made him did. For whatever he named, that was the name from the maker for the thing that came to be. Therefore, how did he still have need to take on a plant, in order to see what is good or evil? \"He commanded.\" But those who are without judgment believe these things, those who have thought that an irrational beast has become more beneficent than God who created them and all things. Nevertheless, a female nature was created together with him as a partner, much inferior to him, as the moon is to the sun in participation of substance, as fire is to light. This one, as a female ruling the present world of a similar kind, is believed to be the first prophetess, together with all those \"among the begotten of women\" who profess prophecy. The other, as a \"son of man,\" being male, prophesies concerning the things that pertain to the future age as to a male. Let there be, then, two generic prophecies for us.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πρῶτον τῆς ἀληθείας λόγον","severity":"info","text":"The phrase 'first discourse of truth' likely refers to a foundational teaching or a prior section of the homily, not a specific biblical book.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸς ἀνθρώπου","severity":"info","text":"The phrase 'son of man' echoes New Testament usage (e.g., Matthew 8:20) but is applied here to a prophetic figure, not Jesus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐν γεννητοῖς γυναικῶν","severity":"info","text":"The phrase 'among the begotten of women' may reflect a Hellenistic Jewish or early Christian idiom for mortal humans, possibly from apocalyptic traditions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο οὖν ἡμῖν γενικαὶ ἔστωσαν προφητεῖαι","severity":"info","text":"This sentence introduces a binary division of prophecy (male/female, future/present), structuring the subsequent argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς ἡλίου σελήνη, ὡς φωτὸς τὸ πῦρ","severity":"info","text":"The analogies of moon to sun and fire to light for the female nature's inferiority parallel Platonic and Philonic hierarchies of substance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνετέλλετο","severity":"caution","text":"The verb 'he commanded' appears abruptly, possibly a fragment of a biblical quotation (e.g., Genesis 2:16-17) or a gloss; the syntax is unclear.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first discourse of truth' is not specified; it may refer to an earlier lost section or a rhetorical marker.","The phrase 'he commanded' (ἐνετέλλετο) lacks a clear subject and context, possibly a truncated scriptural reference."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"ἡ μὲν ἀρσενική (καὶ διωρίσθω ὅτι ἡ μὲν πρώτη ἄρσην οὖσα δευτέρα τοῦ λοιποῦ τέτακται κατὰ τὸν τῆς προόδου λόγον, ἡ δὲ δευτέρα θῆλυς οὖσα πρώτη ὡρίσθη ἔρχεσθαι ἐν τῇ τῶν συζυγιῶν προελεύσει)–ἡ μὲν οὖν «ἐν γεννητοῖς γυναικῶν» οὖσα, ὡς θήλεια τοῦ νῦν κόσμου ἐπαγγελλομένη, ἀρσενικὴ εἶναι πιστεύεσθαι θέλει. διὸ κλέπτουσα τὰ τοῦ ἄρσενος σπέρματα καὶ\n\nτοῖς ἰδίοις τῆς σαρκὸς σπέρμασιν ἐπισκέπουσα ὡς ὅλα ἴδια συνεκφέρει τὰ γεννήματα, τουτέστιν τὰ·»ματα. καὶ τὸν παρόντα ἐπίγειον πλοῦτον ὡς προῖκα δώσειν ἐπαγγέλλεται, τῷ ταχεῖ τὸ βραδύ, τὸ βραχὺ τῷ μείζονι ὑπαλλάξαι θέλουσα. πολλοὺς μέντοι θεοὺς λέγειν καὶ ἀκούειν οὐ μόνον τολμῶσα, ἀλλὰ καὶ αὐτὴ γενέσθαι πιστεύουσα, καὶ ἐλπίδι τοῦ γενέσθαι ὃ μὴ ἔχει φύσιν καὶ ὃ ἔχει προσαπολλύουσα, καὶ ὡς θήλεια ἐν ἐνμηνίοις γινομένη προφάσει θυσιῶν αἱμάσσεται καὶ οὕτως τοὺς ψαύοντας αὐτῆς μολύνει. ἐπὰν δὲ συλλαβοῦσα τοὺς προσκαίρους τίκτῃ βασιλεῖς, τοὺς αἷμα πολὺ χέοντας ἐγείρει πολέμους. τοὺς δὲ παρ' αὐτῆς μαθεῖν ἀλήθειαν ὀρεγομένους τῷ τὰ πάντα λέγειν [τὰ] ἐναντία καὶ πολλὰς καὶ διαφόρους παρέχειν ὑπουργίας, ζητοῦντας αἰεὶ καὶ μηδὲν εὑρίσκοντας, μέχρις αὐτοῦ θανάτου καθίστησιν· ἀπ' ἀρχῆς γὰρ ἀνθρώποις τυφλοῖς θανάτου κεῖται πρόφασις· πλάνα γὰρ καὶ ἀμφίβολα καὶ λοξὰ προφητεύουσα τοὺς πιστεύοντας ἀπατᾷ. διὸ τῷ πρωτοτόκῳ αὐτῆς ἀμφοτερίζον ἐπέθηκεν ὄνομα, καλέσασα Κάιν, ὃ διχῇ ἔχει τῆς ἑρμηνείας τὴν ἐκδοχήν· ἑρμηνεύεται γὰρ καὶ κτῆσις καὶ ζῆλος, ὡς ζηλοῦν αὐτοῦ μέλλοντος ἐν τοῖς ἐσομένοις ἢ γυναῖκα ἢ κτήματα ἢ τὴν τῶν γονέων πρὸς αὐτὸν στοργήν.","english":"The masculine one (and let it be determined that the first, being male, is placed second in the order of procession, while the second, being female, is defined as first to come in the progression of conjunctions)—the one, then, that is \"among the offspring of women,\" as a female of the present world, claiming to be masculine, wishes to be believed to be male. Therefore, stealing the seeds of the male and covering them with her own seeds of the flesh, she brings forth the offspring as if entirely her own, that is, the \"matters.\" And she promises to give the present earthly wealth as a dowry, wishing to exchange the slow for the swift, the small for the greater. She not only dares to speak of and hear many gods, but also believes herself to become one, and in the hope of becoming what she has no nature to be, she loses even what she has; and as a female, becoming in menstrual periods, she is bloodied under the pretext of sacrifices and thus defiles those who touch her. And when, having conceived, she gives birth to temporary kings, she stirs up wars that shed much blood. As for those who desire to learn truth from her, by saying everything opposite and providing many and varied services, she keeps them seeking always and finding nothing, until their death; for from the beginning, a pretext of death lies for blind men; for prophesying deceitful, ambiguous, and crooked things, she deceives those who believe. Therefore, she gave her firstborn an ambiguous name, calling him Cain, which has a twofold interpretation: it is interpreted both as \"possession\" and as \"jealousy,\" as he is destined to be jealous in the future either of a wife or of possessions or of his parents' affection for him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἡ μὲν ἀρσενική","severity":"info","text":"The contrast between masculine and feminine principles reflects a gnostic or encratite cosmology, where the female is associated with matter, deception, and the material world, while the male represents spirit and truth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Κάιν","severity":"info","text":"Cain's name is given a double etymology: κτῆσις (possession) and ζῆλος (jealousy). This allegorical interpretation is typical of early Christian exegesis, linking Cain to material greed and envy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν γεννητοῖς γυναικῶν","severity":"info","text":"The phrase 'among the offspring of women' echoes Genesis 4:1 (LXX: 'Adam knew Eve his wife, and she conceived and bore Cain'), situating the discourse within the biblical narrative of Cain's birth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διωρίσθω","severity":"info","text":"The parenthetical remark 'let it be determined' signals a methodological aside, clarifying the paradoxical ordering of masculine and feminine in the procession of conjunctions, a key structural feature of the homily's cosmology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προῖκα","severity":"info","text":"The metaphor of earthly wealth as a dowry (προῖκα) offered by the feminine principle reflects a critique of material enticements, a theme later developed in ascetic and monastic traditions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ·»ματα","severity":"caution","text":"The text at 'τὰ·»ματα' is corrupt; the Greek likely read 'τὰ πράγματα' (the things/matters), as the English draft supplies. The manuscript may have a lacuna or scribal error here.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ·»ματα' is a textual crux; the reading 'τὰ πράγματα' is conjectural based on context.","The identity of the 'masculine one' and 'female' is not explicitly named, but likely refers to allegorical principles (e.g., spirit vs. matter) rather than specific deities."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":54,"ref":"p54","source":"εἰ δ' ἄρα μηδὲν τούτων γένηται, καὶ οὕτως τὸ «κτῆμα» λέγεσθαι καλῶς ἐπιτέτευκται· αὐτὸν γὰρ πρῶτον ἐκτήσατο. ὅπερ αὐτῇ καὶ ἐχρησίμευσεν· «φονεὺς» γὰρ ἦν «καὶ ψεύστης» καὶ μετὰ ἁμαρτιῶν ἡσυχάζειν μηδὲ ἐπὶ τῷ ἄρχειν θέλων. ἔτι μὴν καὶ οἱ ἀπὸ τῆς τούτου διαδοχῆς προεληλυθότες πρῶτοι μοιχοὶ ἐγένοντο· καὶ ψαλτήρια καὶ κιθάρας ἡρμόσαντο καὶ χαλκεῖς ὅπλων πολεμικῶν ἐγένοντο. διὸ καὶ ἡ τῶν ἐγγόνων προφητεία, μοιχῶν καὶ ψαλτηρίων γέμουσα, λανθανόντως διὰ τῶν ἡδυπαθειῶν ὡς τοὺς πολέμους ἐγείρει. ὁ δὲ ἐν υἱοῖς ἀνθρώπων προφητείαν ἔμφυτον ψυχῆς ἰδίαν ἔχων,·ητῶς ὡς ἄρσην τοῦ μέλλοντος αἰῶνος τὰς ἐλπίδας μηνύων τὸν αὐτοῦ υἱὸν προσηγόρευσεν Ἄβελ, ὃ ἄνευ πάσης ἀμφιβολίας πένθος ἑρμηνεύεται. πενθεῖν γὰρ τοῖς αὐτοῦ υἱοῖς παρέχει τοὺς ἐξαπατωμένους ἀδελφοὺς αὐτῶν, ἀψευστὶ αὐτοῖς ἐν τῷ μέλλοντι αἰῶνι τὴν παράκλησιν ὑπισχνούμενος. θεὸν ἕνα μόνον αἰτεῖν λέγει, θεοὺς οὔτε αὐτὸς λέγει οὔτε ἄλλῳ λέγοντι πιστεύει. καλὸν ὃ ἔχει τηρεῖ καὶ ἐπὶ πλείονα αὔξει. θυσίας, αἵματα, σπονδὰς μισεῖ. ἁγνούς, καθαρούς, ὁσίους ἀγαπᾷ. πῦρ βωμῶν σβέννυσιν. πολέμους καταργεῖ, εἰρήνην διδάσκει. σωφροσύνην ἐντέλλεται. τὰς ἁμαρτίας καθαιρεῖ. γάμον νομιτεύει, ἐγκράτειαν συγχωρεῖ, εἰς ἁγνείαν πάντας ἄγει. ἐλεημονικοὺς ποιεῖ. δικαιοσύνην νομιτεύει, τοὺς τελείους αὐτῶν σφραγίζει καὶ τὸν τῆς ἀναπαύσεως λόγον ἐκφαίνει.·ητὰ προφητεύει, σαφῆ λέγει. πῦρ αἰώνιον κολάσεως πυκνῶς ὑπομιμνήσκει, βασιλείαν θεοῦ συνεχῶς καταγγέλλει. πλοῦτον οὐράνιον μηνύει, δόξαν ἀναφαίρετον ὑπισχνεῖται, τῆς ἁμαρτίας τὴν ἄφεσιν ἔργῳ δείκνυσιν.","english":"But if none of these things should happen, then the appellation \"possession\" is also well achieved; for she acquired him first. This also served her; for he was \"a murderer and a liar\" and unwilling to keep quiet even about his sins, nor to rule. Moreover, those who came forth from his succession were the first adulterers; and they tuned psalteries and citharas and became forgers of weapons of war. Hence also the prophecy of the descendants, full of adulteries and psalteries, covertly through pleasures stirs up wars. But he who among the sons of men has the innate prophecy of his own soul, clearly as a male indicating the hopes of the future age, named his son Abel, which without any ambiguity is interpreted as \"mourning.\" For he provides mourning to his own sons for their deceived brothers, promising them without falsehood consolation in the future age. He says to ask only one God; he neither speaks of gods himself nor believes another who speaks of them. He preserves the good he has and increases it further. He hates sacrifices, blood, libations. He loves the chaste, the pure, the holy. He extinguishes the fire of altars. He abolishes wars, teaches peace. He commands temperance. He removes sins. He legitimizes marriage, permits continence, leads all to chastity. He makes men merciful. He legitimizes justice, seals their perfect ones, and reveals the word of rest. He prophesies clearly, speaks plainly. He frequently reminds of the eternal fire of punishment, continually proclaims the kingdom of God. He announces heavenly wealth, promises glory that cannot be taken away, and shows by deed the forgiveness of sin.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κτῆμα","severity":"info","text":"The term κτῆμα ('possession') echoes the earlier gendered discourse: the female figure 'acquired' the male first, making him a possession. This aligns with the homily's symbolic use of acquisition to denote subordination.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φονεὺς ... καὶ ψεύστης","severity":"info","text":"The description 'murderer and liar' likely alludes to Cain, who in Genesis 4 murders Abel and lies to God. The homily applies this epithet to the male figure acquired by the female, reinforcing his moral corruption.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄβελ","severity":"info","text":"The name Abel is interpreted as 'mourning' (πένθος), a common patristic etymology (cf. Philo, On the Change of Names 60). The homily uses this to link Abel's fate to the consolation promised to deceived brothers in the future age.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψαλτήρια καὶ κιθάρας","severity":"info","text":"Psalteries and citharas, along with weapon-making, associate the descendants of the first murderer with both musical instruments and war. This reflects a common patristic trope linking music to sensual pleasure and moral decay (e.g., Clement of Alexandria, Paedagogus 2.4).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ δὲ ἐν υἱοῖς ἀνθρώπων","severity":"info","text":"The passage shifts from the corrupt lineage to a contrasting figure: 'he who among the sons of men' possesses innate prophecy. This structural antithesis highlights the opposition between the false prophecy of the descendants and the true prophecy of Abel's father.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πῦρ αἰώνιον κολάσεως","severity":"info","text":"The mention of 'eternal fire of punishment' and 'kingdom of God' reflects eschatological themes common in early Christian homiletics, particularly in the Clementine tradition, which emphasizes moral reform and the promise of heavenly reward.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the masculine one' and 'the female' from the previous passage is not fully clarified here; the text assumes a gendered symbolic framework that may derive from earlier gnostic or encratite sources.","The phrase '·ητῶς' in the Greek is likely a scribal error or abbreviation; the translation reads 'clearly' (σαφῶς), but the exact reading is uncertain."],"confidence":"medium","notes":[]},{"i":55,"ref":"p55","source":"καὶ τί δεῖ λέγειν; ὁ ἄρσην ὅλος ἀλήθεια. ἡ θήλεια ὅλη πλάνη, ὁ δὲ ἐξ ἄρσενος καὶ θηλείας γεγονὼς ἃ μὲν ψεύδεται, ἃ δὲ ἀληθεύει. ἡ γὰρ θήλεια ἰδίῳ αἵματι ὥσπερ ἐρυθρῷ πυρὶ περιβάλλουσα τὸ τοῦ ἄρσενος λευκὸν σπέρμα, ἀλλοτρίοις ἐρείσμασιν ὀστέων τὸ ἀσθενὲς αὐτῆς συνίστησιν καὶ τῷ τῆς σαρκὸς προσκαίρῳ ἄνθει\n\nτέρπουσα καὶ βραχείαις ἡδοναῖς τοῦ λογισμοῦ τὴν ἰσχὺν ὑποσυλῶσα τοὺς πλείονας εἰς μοιχείαν ἄγει καὶ οὕτως τοῦ μέλλοντος καλοῦ στερίσκει νυμφίου. νύμφη γάρ ἐστιν ὁ πᾶς ἄνθρωπος, ὁπόταν τοῦ ἀληθοῦς προφήτου λευκῷ λόγῳ ἀληθείας σπειρόμενος φωτίζηται τὸν νοῦν. διὸ ἑνὸς μόνου τοῦ τῆς ἀληθείας προφήτου ἀκούειν δεῖ, εἰδότα ὅτι ὁ παρ' ἑτέρου σπαρεὶς λόγῳ, μοιχείας ἔγκλημα λαβών, ὡς ὑπὸ νυμφίου τῆς βασιλείας αὐτοῦ ἐκβάλλεται. τοῖς δὲ τὸ μυστήριον εἰδόσιν ὑπὸ ψυχικῆς μοιχείας καὶ θάνατος γίνεται. ὁπόταν ἡ ψυχὴ ὑφ' ἑτέρων σπαρῇ, τότε ὡς πορνεύσασα ἢ μοιχευσαμένη ὑπὸ τοῦ πνεύματος ἐγκαταλείπεται καὶ οὕτως τὸ ἔμψυχον σῶμα, τοῦ ζωοποιοῦ πνεύματος χωρισθέν, εἰς γῆν ἀναλύεται, καὶ τοῦ ἁμαρτήματος ἡ κατ' ἀξίαν κόλασις ἐν τῷ τῆς κρίσεως καιρῷ ἀποδίδοται τῇ ψυχῇ μετὰ τὴν τοῦ σώματος ἀνάλυσιν· ὥσπερ ἐπ' ἀνθρώπων ἡ ἐπὶ μοιχείᾳ φωραθεῖσα πρῶτον τῶν οἴκων ἐκβάλλεται, εἶθ' ὕστερον ἐπὶ καταδίκῃ κρίνεται.","english":"And what need is there to say it? The male is entirely truth. The female is entirely deception, and the one born from male and female sometimes lies and sometimes speaks truth. For the female, surrounding the white seed of the male with her own blood as with red fire, establishes her own weakness with alien supports of bones and, delighting in the transient bloom of flesh and undermining the strength of reason with brief pleasures, leads the majority into adultery and thus deprives them of the future good bridegroom. For the whole human is a bride, whenever, sown by the white word of truth of the true prophet, the mind is illuminated. Therefore one must listen only to the one prophet of truth, knowing that one sown by another word, having taken on the charge of adultery, is cast out from his kingdom as by a bridegroom. And for those who know the mystery, death also occurs from psychic adultery. Whenever the soul is sown by others, then, as one who has committed fornication or adultery, it is abandoned by the spirit, and thus the ensouled body, separated from the life-giving spirit, dissolves into earth, and the punishment befitting the sin is rendered to the soul at the time of judgment after the dissolution of the body, just as among humans the woman caught in adultery is first cast out of the house and then later judged under condemnation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἡ θήλεια","severity":"info","text":"The term 'female' here is not a biological category but a symbolic figure for the material, deceptive principle in the cosmos, contrasted with the male as truth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μοιχεία","severity":"info","text":"The extended metaphor of adultery and the bridegroom echoes the prophetic marriage imagery of the Old Testament (e.g., Hosea) and the Pauline metaphor of the Church as bride (2 Cor 11:2).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of the female surrounding the male seed with blood as 'red fire' reflects ancient embryological theories, such as those in Hippocratic and Aristotelian texts, where the female provides the material substrate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a chiastic argument: from the cosmic male-female dichotomy to the individual soul's adultery, then to the punishment after death, mirroring the earlier narrative of possession.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that the soul, when 'sown' by a false teacher, commits 'psychic adultery' and is abandoned by the spirit parallels Gnostic and early Christian texts on spiritual purity, e.g., the Gospel of Philip.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is well-preserved, but the translation of 'ψυχικῆς μοιχείας' as 'psychic adultery' may mislead; it refers to the soul's infidelity to the true prophet, not a psychological state.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ τοῦ ἄρσενος λευκὸν σπέρμα' could be read as a reference to semen or to the male principle's seed as a metaphor for truth; the text supports both.","The identity of the 'true prophet' is not specified here but is a key figure in the homily."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Τοῦ Πέτρου τοῦτον αὐτὸν μέλλοντος ἡμῖν τελείως ἐκφαίνειν τὸν μυστικὸν λόγον, Ζακχαῖος ἧκεν λέγων· Ἤδη λοιπόν, ὦ Πέτρε, καιρὸς πρὸς τὸ ἐκβάντα διαλεχθῆναί σε. πολὺς γὰρ ἐπὶ τῆς αὐλῆς συναθροισθεὶς ἀναμένει σε ὄχλος, οὗ ἐν μέσῳ ὡς πολέμαρχος ὑπ' αὐτοῦ δορυφορούμενος ἕστηκε Σίμων. ὁ δὲ Πέτρος ἀκούσας, εὐχῆς χάριν ὑποχωρῆσαί μοι κελεύσας ὡς μήπω εἰληφότι τὸ πρὸς σωτηρίαν βάπτισμα, τοῖς ἤδη τελείοις ἔφη· Ἐγερθέντες εὐξώμεθα, ἵνα ὁ θεὸς τοῖς ἀνεκλείπτοις αὐτοῦ οἰκτιρμοῖς συνεργήσῃ μοι ὁρμῶντι πρὸς σωτηρίαν τῶν ὑπ' αὐτοῦ κτισθέντων ἀνθρώπων. καὶ ταῦτ' εἰπὼν εὐξάμενος ἐξῄει εἰς τὸν ὕπαιθρον τῆς αὐλῆς τόπον μέγαν ὄντα, ἔνθα συνεληλυθότες ἦσαν πολλοὶ τοῦ ἐποπτεῦσαι χάριν, τῆς διακρίσεως αὐτοὺς ἐπὶ τὸ σπεύδειν τοῦ ἀκούειν σπουδαιοτέρους πεποιηκυίας. στὰς οὖν καὶ ἰδὼν μετὰ πολλῆς ἡσυχίας τὸν πάντα λαὸν εἰς αὐτὸν ἀτενίζοντα, Σίμωνα δὲ τὸν μάγον εἰς μέσον ἑστῶτα, τοῦ λέγειν ἤρξατο οὕτως·","english":"Peter, who was about to reveal this mystical word to us completely, Zacchaeus came saying, \"Now then, Peter, it is time for you to go out and speak. For a great crowd has gathered in the courtyard and is waiting for you, in the midst of which Simon stands, attended by them as a general.\" And Peter, having heard this, having ordered me to withdraw for the sake of prayer, as one not yet having received the saving baptism, said to those already perfected, \"Let us rise and pray, that God, with his inexhaustible mercies, may assist me as I set out for the salvation of the men created by him.\" And having said this and prayed, he went out into the open space of the courtyard, which was large, where many had assembled for the sake of observation, the distinction having made them more eager to hasten to hear. So, having stood and seen the whole people gazing at him with great stillness, and Simon the Magician standing in the midst, he began to speak thus:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦ Πέτρου τοῦτον αὐτὸν μέλλοντος ἡμῖν τελείως ἐκφαίνειν τὸν μυστικὸν λόγον","severity":"info","text":"The Greek genitive absolute construction is grammatically incomplete in the manuscript; the English draft supplies 'Peter, who was about to reveal' as a nominative, smoothing the syntax.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυστικὸν λόγον","severity":"info","text":"'Mystical word' refers to esoteric Christian teaching, here about to be disclosed by Peter; the phrase is characteristic of Clementine literature's emphasis on secret knowledge.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σίμων","severity":"info","text":"Simon Magus, a Samaritan figure in early Christian heresiology, appears as Peter's antagonist in the Pseudo-Clementine Homilies and Recognitions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐγερθέντες εὐξώμεθα","severity":"info","text":"Peter's call to prayer marks a transition from private preparation to public debate, a structural pivot in the narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ὡς μήπω εἰληφότι τὸ πρὸς σωτηρίαν βάπτισμα","severity":"info","text":"The narrator (Clement) has not yet received baptism, indicating an early stage in his catechumenate; this detail aligns with the sequential initiation theme in the Homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ζακχαῖος","severity":"caution","text":"Zacchaeus appears abruptly as a messenger; the Greek text does not identify him further, but in the Pseudo-Clementine corpus he is a disciple of Peter, not the biblical tax collector.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The genitive absolute 'Τοῦ Πέτρου ... μέλλοντος' lacks a main clause; the English draft supplies a nominative subject, but the Greek may be corrupt or elliptical.","The identity of 'Zacchaeus' is not explained in the passage; the context assumes familiarity with the Pseudo-Clementine narrative."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"ἰρήνη εἴη πᾶσιν ὑμῖν τοῖς ἑτοίμως ἔχουσιν δεξιὰς διδόναι τῇ τοῦ θεοῦ ἀληθείᾳ, ἣν αὐτοῦ μεγάλην τε καὶ ἀσύγκριτον ἐν τῷ νῦν κόσμῳ ὑπάρχουσαν δωρεὰν ὁ ἀποστείλας ἡμᾶς, τοῦ ἐν ὑπεροχῇ συμφέροντος ἀψευδὴς ὑπάρχων προφήτης, ταύτην ἡμῖν ἐνετείλατο προφάσει προσηγορίας πρὸ τῶν τῆς διδασκαλίας λόγων ὑμῖν ἐπιφθέγγεσθαι, ἵνα, ἐὰν ᾖ τις ἐν ὑμῖν εἰρήνης τέκνον, διὰ τῆς διδασκαλίας ἡμῶν καταλάβῃ αὐτὸν ἡ εἰρήνη, εἰ δὲ ταύτην λαβεῖν ὑμῶν τις μὴ θέλοι, τότε ἡμεῖς ἀποτιναξάμενοι εἰς μαρ τυρίαν τῶν ποδῶν ἡμῶν τὸν ἐκ τῶν ὁδῶν κονιορτόν, ὃν διὰ τοὺς καμάτους βαστάξαντες ἠνέγκαμεν πρὸς ὑμᾶς ὅπως σωθῆτε, εἰς ἑτέρων ἀπίωμεν οἰκίας καὶ πόλεις. καὶ ἀληθῶς ὑμῖν λέγομεν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρας ἐν ἡμέρᾳ κρίσεως ἢ τῷ τῆς ἀπειθείας τόπῳ ἐνδιατελεῖν· πρῶτον μέν, ὅτι τὸ εὔλογον ἀφ' ἑαυτῶν οὐκ ἐνοήσατε· δεύτερον, ὅτι ἀκούσαντες τὰ καθ' ἡμᾶς οὐκ ἤλθετε πρὸς ἡμᾶς· τρίτον, ὅτι καὶ ἐλθοῦσιν ἡμῖν ἠπειθήσατε. διὸ φειδόμενοι ὑμῶν προῖκα εὐχόμεθα τὴν εἰρήνην ἡμῶν ἐλθεῖν ἐφ' ὑμᾶς. εἰ οὖν ταύτην ἔχειν θέλετε, δεῖ ὑμᾶς προθύμως τὸ μὴ ἀδικεῖν ἀναδέξασθαι καὶ τὸ ἀδικεῖσθαι γενναίως φέρειν, ὅπερ ἀνθρώπου φύσις οὐκ ἂν ὑποσταίη, ἐὰν μὴ πρότερον","english":"Peace be to all of you who are ready to give the right hand to the truth of God, which great and incomparable gift, existing in the present world, the one who sent us, the truthful prophet of the supreme benefit, commanded us to utter to you under the guise of a greeting before the words of teaching, so that, if there is among you any child of peace, peace may overtake him through our teaching; but if any of you does not wish to receive it, then we, having shaken off for the testimony of our feet the dust from the roads, which we bore through our labors and brought to you for your salvation, may depart to other houses and cities. And truly we say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than to remain in the place of disobedience: first, because you did not of yourselves perceive what is reasonable; second, because having heard about us, you did not come to us; third, because even when we came, you disobeyed us. Therefore, sparing you, we pray gratuitously that our peace may come upon you. If then you wish to have this peace, you must readily undertake not to do injustice and to bear being unjustly treated nobly, which human nature would not endure unless it first","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰρήνη εἴη πᾶσιν ὑμῖν","severity":"info","text":"The opening greeting 'Peace be to all of you' is a standard homiletic salutation, but here it is explicitly subordinated to the teaching that follows, framing peace as conditional on acceptance of the truth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προφάσει προσηγορίας","severity":"info","text":"The phrase 'under the guise of a greeting' indicates that the greeting is a rhetorical device, not a mere courtesy; the speaker uses it to introduce the core message of peace through truth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῇ Σοδόμων καὶ Γομόρρας","severity":"info","text":"The reference to Sodom and Gomorrah alludes to Genesis 19, where these cities were destroyed for their wickedness. The homilist uses them as a type of divine judgment, contrasting disobedience with the offered peace.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μέν ... δεύτερον ... τρίτον","severity":"info","text":"The threefold indictment (failure to perceive, failure to come, disobedience after arrival) is a rhetorical device common in early Christian preaching, building a cumulative case for the audience's culpability.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ μὴ ἀδικεῖν ... καὶ τὸ ἀδικεῖσθαι γενναίως φέρειν","severity":"info","text":"The ethical demand to refrain from injustice and bear it nobly echoes Stoic and Cynic moral teaching, adapted here to a Christian context of peace and endurance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προῖκα εὐχόμεθα","severity":"caution","text":"The adverb 'προῖκα' (gratuitously) is ambiguous: it may mean 'without payment' (i.e., the prayer is offered freely) or 'in vain' (i.e., the prayer is ineffective if rejected). The context supports the former, but the latter is possible.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προῖκα εὐχόμεθα' could be read as 'we pray gratuitously' (free of charge) or 'we pray in vain'; the translation adopts the former, but the latter is grammatically possible and would heighten the threat.","The identity of 'the truthful prophet' (ἀψευδὴς προφήτης) is not specified; it may refer to Christ or to a prophetic figure in the community, but the text does not clarify."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"τοῦ ἐν ὑπεροχῇ συμφέροντος τὴν γνῶσιν λάβῃ, ὅπερ ἐστὶν τὸ εἰδέναι τοῦ πάντα ὑπερέχοντος τὴν δικαίαν φύσιν ὅτι ἀδικουμένους ἐκδικῶν τιμωρεῖ καὶ τοὺς εὐσεβοῦντας εἰς ἀεὶ εὐεργετεῖ. ὑμεῖς οὖν ὡς θεοῦ δοῦλοι εὐγνώμονες, ἀφ' ἑαυτῶν τὸ εὔλογον νοοῦντες, τὴν αὐτῷ ἀρέσκουσαν ἀναδέξασθε πολιτείαν, ἵνα οὕτως αὐτὸν φιλοῦντες καὶ φιλούμενοι ὑπ' αὐτοῦ εἰς ἀεὶ τὸ συμφέρον ἔχητε· αὐτῷ γὰρ μόνῳ τὸ παρασχεῖν δυνατώτατόν ἐστιν, τῷ τὰ μὴ ὄντα εἰς τὸ εἶναι συστησαμένῳ, οὐρανὸν δημιουργήσαντι, γῆν πιλώσαντι, θάλασσαν περιορίσαντι, τὰ ἐν ᾅδῃ ταμιεύσαντι καὶ τὰ πάντα ἀέρι πληρώσαντι. οὗτος μόνος τὴν μίαν καὶ πρώτην μονοειδῆ οὐσίαν τετραχῶς καὶ ἐναντίως ἔτρεψεν, εἶτα μίξας μυρίας κράσεις ἐξ αὐτῶν ἐποίησεν, ἵνα εἰς ἐναντίας φύσεις τετραμμέναι καὶ μεμιγμέναι τοῦ ζῆν ἡδονὴν ἐκ τῆς ἀντισυζυγίας ἐργάσωνται. ὁμῶς αὐτὸς μόνος δήμους ἀγγέλων καὶ πνευμάτων βουλῆς νεύματι δημιουργήσας ἔπλησε τοὺς οὐρανούς· ὡς καὶ τὸ φαινόμενον στερέωμα ἄστροις ἐκόσμησεν, οἷς καὶ τρίβους ὥρισεν καὶ δρόμον ἔταξεν. γῆν ἐπίλωσεν εἰς καρπῶν αὔξησιν, θάλασσαν δὲ περιώρισεν, ἐνύδροις οἴκησιν ἀφορί σας. τὰ ἐν ᾅδῃ ταμιεύει, ψυχῶν χῶρον ὀνομάσας· τὰ δὲ πάντα ἔπλησεν ἀέρος, ἵνα πάντα τὰ ζῷα πρὸς τὸ ζῆν ἀδεῶς ἀναπνέειν ἔχῃ. ὢ τῆς μεγάλης θεοῦ φρονίμου χειρός, τῆς ἐν πᾶσιν πάντα ποιούσης. μυρίος γὰρ ὄχλος πτηνῶν ὑπ' αὐτοῦ γεγένηται καὶ οὗτος ποικίλος, πρὸς τὸν ἕτερον κατὰ πάντα ἐξηλλαγμένος, λέγω δὲ τά τε χρώματα,·άμφη, ὄνυχας, βλέμματα, γνώμας, φθέγματα καὶ τὰ λοιπὰ πάντα.","english":"of the supreme benefit may receive the knowledge, which is to know the just nature of the one who surpasses all, that he punishes the wronged avenging them and always benefits the pious. You therefore, as grateful servants of God, understanding the reasonable from yourselves, adopt the polity pleasing to him, so that thus loving him and being loved by him you may always have the benefit; for it is possible only for him to provide it, who established non-existent things into being, who created the heaven, who formed the earth, who bounded the sea, who stored the things in Hades, and who filled all things with air. This one alone turned the one and first uniform substance into four and opposite forms, then mixing them made countless blends from them, so that turned into opposite natures and mixed, they might produce the pleasure of life from the pairing of opposites. Likewise, he alone, by a nod of his will, created hosts of angels and spirits and filled the heavens; as he also adorned the visible firmament with stars, for which he defined paths and ordered a course. He formed the earth for the growth of fruits, and bounded the sea, assigning a dwelling for aquatic creatures. He stores the things in Hades, naming it the place of souls; and he filled all things with air, so that all living creatures might breathe fearlessly for life. O the great and wise hand of God, which does all things in all. For a countless multitude of birds has been produced by him, and this is varied, in every way different from one another, I mean in colors, forms, claws, glances, dispositions, sounds, and all the rest.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν δικαίαν φύσιν","severity":"info","text":"The phrase 'just nature' of God is a key theological claim: God's nature is inherently just, which grounds the subsequent description of punishment and reward.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πολιτείαν","severity":"info","text":"Politeia here means 'way of life' or 'conduct', not 'citizenship' in a political sense; it reflects the ethical regimen urged by the homilist.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τὴν μίαν καὶ πρώτην μονοειδῆ οὐσίαν τετραχῶς καὶ ἐναντίως ἔτρεψεν","severity":"info","text":"This describes a fourfold transformation of a primal uniform substance into opposites, echoing Stoic or Middle Platonic cosmogonic schemes, possibly mediated by Hellenistic Jewish thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὢ τῆς μεγάλης θεοῦ φρονίμου χειρός","severity":"info","text":"The exclamation 'O the great and wise hand of God' marks a rhetorical climax, shifting from descriptive cosmology to doxological praise.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὰ ἐν ᾅδῃ ταμιεύσαντι","severity":"info","text":"The repeated mention of Hades as a 'storehouse' for souls parallels similar imagery in the Shepherd of Hermas and early Christian apocalyptic, though here it is integrated into a creation account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ μὴ ὄντα εἰς τὸ εἶναι συστησαμένῳ","severity":"caution","text":"The phrase 'established non-existent things into being' could imply creation ex nihilo, but the Greek allows a reading of ordering pre-existent matter; the homilist's precise ontology is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'τὰ μὴ ὄντα' may mean 'things that are not' or 'non-existent things', leaving open whether creation is ex nihilo or from pre-existent matter.","The phrase 'τὴν μίαν καὶ πρώτην μονοειδῆ οὐσίαν' could refer to a primal substance in a philosophical sense, but its exact source (Stoic, Platonic, or otherwise) is not specified."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"πόσαι δὲ καὶ φυτῶν διάφοροι ἰδέαι, χρώμασιν καὶ ποιότησιν καὶ ὀδμαῖς ἀπείροις διωρισμέναι. πόσα δὲ τῆς χέρσου ζῷα καὶ τῶν ἐν ὕδασιν, ὧν ἀδύνατον εἰπεῖν σχήματα, μορφάς, θέσεις, χρώματα, βίους, γνώμας, φύσεις, ὄχλον. ἔτι τε ὀρέων πλήθη καὶ ὕψη, λίθων διαφοράς, μυχοὺς φοβερούς, πηγάς, ποταμούς, λίμνας, θαλάσσας, λιμένας, νήσους, ὕλας, οἰκουμένην τε πᾶσαν καὶ ἀοικήτους τόπους. πόσα δὲ καὶ ἄλλα ἄγνωστα τυγχάνει, στοχασμὸν ἀνθρώπων ἐκπεφευγότα. τῶν δὲ ἐν καταλήψει ὄντων τίς ἀνθρώπων ἕνα ὅρον οἶδεν; λέγω δὲ πῶς οὐρανὸς εἰλεῖται, πῶς ἄστρα φέρεται καὶ τίνας ἔχουσιν τὰς μορφὰς καὶ τοῦ ζῆν τὴν σύστασιν τίνες τε οἱ τούτων ἀερώδεις τρίβοι–πόθεν τε καὶ τὰ ἀνέμων πνεύματα περιωθεῖται καὶ διαφόρους ἔχει τὰς ἐνεργείας–πόθεν ἀνελλιπῶς βρύουσιν αἱ πηγαὶ καὶ ἀέναοι ποταμοὶ γινόμενοι· εἰς θάλασσαν καταντῶσιν καὶ οὔτε ὅθεν ἔρχονται κενοῦται οὔτε ὅπου ἀπέρχονται πληροῦσιν– μέχρι ποῦ τοῦ ἀπεράντου ταρτάρου τὸ ἄπειρον βάθος–ἐπὶ τίνι ἄρα ἐπαιωρεῖται ὁ πάντα περιέχων οὐρανός, πῶς νέφη ἐξ ἀέρος βρύει καὶ εἰς ἀέρα συνπίνεται, τίς φύσις βροντῶν καὶ ἀστραπῶν, χιόνων, χαλάζης, ὀμίχλης, κρυστάλλων, καταιγίδων, ὄμβρων, νεφῶν αἰωρουμένων καὶ πῶς φυτὰ καὶ ζῷα πλάσσει καὶ ταῦτα διαφοραῖς ἀναριθμήτοις πάσῃ ἀκριβείᾳ συνεχῶς ἀποτελουμένη. ὅμως ἐάν τις τὸ πᾶν ἀκριβῶς λογισμῷ συνίδῃ, εὑρήσει δι' ἄνθρωπον τὸν θεὸν πεποιηκότα· οἱ γὰρ ὄμβροι καρπῶν ἕνεκα γίνονται, ἵνα ἄνθρωπος μεταλάβῃ καὶ ζῷα τραφῇ ὅπως ἀνθρώπῳ χρησιμεύῃ–καὶ ἥλιος φαίνει καὶ τὸν ἀέρα εἰς τέσσαρας τροπὰς","english":"How many are the diverse forms of plants, distinguished by infinite colors, qualities, and scents. How many are the land animals and those in the waters, whose shapes, forms, positions, colors, ways of life, dispositions, natures, and multitude it is impossible to describe. And further, the masses and heights of mountains, the varieties of stones, the fearful caverns, springs, rivers, lakes, seas, harbors, islands, forests, the entire inhabited world and uninhabited places. How many other things are unknown, having escaped human conjecture. And among things that are grasped, what human knows even one limit? I mean, how the heaven revolves, how the stars are borne and what forms they have and the constitution of their life, and what are their aerial paths—whence also the winds' blasts are driven around and have diverse energies—whence springs flow unceasingly and rivers become perennial; they reach the sea, and neither is the source emptied nor do they fill where they go—how far the infinite depth of the boundless Tartarus extends—on what, then, the all-encompassing heaven is suspended, how clouds pour from the air and are condensed into air, what is the nature of thunder and lightning, snow, hail, mist, ice, squalls, rainstorms, clouds suspended, and how it fashions plants and animals and continuously produces them with countless differences in all precision. Yet if one should accurately survey the whole with reason, he will find that God has made it for the sake of man; for the rains occur for the sake of crops, so that man may partake and animals be nourished in order to be useful to man—and the sun shines and divides the air into four turnings","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a long rhetorical catalogue of natural phenomena, typical of homiletic 'praises of creation' (laudes creaturarum). It builds toward a teleological conclusion: all is made for humanity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Greek phrase 'τῶν δὲ ἐν καταλήψει ὄντων' (among things that are grasped) contrasts with the preceding 'ἄγνωστα' (unknown), emphasizing the limits of human knowledge even about observable phenomena.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'ἀπείρου ταρτάρου' (boundless Tartarus) draws on Greek cosmological tradition, where Tartarus is a deep abyss below the earth, here used to evoke the incomprehensible extent of the underworld.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The teleological argument that all creation serves humanity echoes Stoic and Middle Platonic themes, as well as biblical passages such as Genesis 1:28-30, where humans are given dominion over creation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἰλεῖται","severity":"info","text":"The verb 'εἰλεῖται' (is rolled/revolved) describes the motion of the heavens; it is a rare but classical term for circular motion, here used to evoke the orderly rotation of the celestial sphere.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is a single, sprawling sentence from 'πόσαι δὲ' to 'τροπὰς', typical of Clement's rhetorical style but challenging to parse. The English draft breaks it into multiple sentences for readability, which may obscure the original's cumulative effect.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἀέρα εἰς τέσσαρας τροπὰς' (the air into four turnings) is ambiguous: it may refer to the four seasons, the four cardinal directions, or the four phases of the moon/sun. The translation 'four turnings' is retained as a literal rendering."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"τρέπει, ἵνα ἕκαστος καιρὸς τὰ ἴδια ἀνθρώπῳ παράσχῃ–καὶ πηγαὶ βρύουσιν, ἵνα πόμα ἀνθρώποις δοθῇ. ἀλλ' ἔτι μὴν κατὰ τὸ δυνατὸν τίς ἐπὶ τῆς κτίσεως κυριεύει; οὐχὶ ἄνθρωπος, ὃς σοφίαν εἴληφεν γῆν γεωργεῖν, θάλασσαν πλεῖν, νηκτὰ πτηνὰ θηρία ἀγρεύειν, ἄστρων δρόμον λογιστεύειν, γῆν μεταλλεύειν, θάλασσαν σήθειν, πόλεις ἐγείρειν, βασιλεῖς ὁρίζειν, νόμους τάσσειν, δικάζειν, θεὸν ἀόρατον νοεῖν, ἀγγέλων ὀνόματα γνωρίζειν, δαίμονας ἀπελαύνειν, νόσους φαρμακείαις πειρᾶσθαι παύειν, κατὰ δ' ἰοβόλων ἑρπετῶν ἐπαοιδὰς εὑρίσκειν, ἀντιπαθείας ἐπινοεῖν; εἰ δὲ εὐγνωμονεῖς, ἄνθρωπε, νενοηκὼς τὸν ἐν πᾶσιν εὐεργετήσαντά σε θεόν, καὶ ἀθάνατος ἂν ᾖς, τῶν διὰ σὲ κτισθέντων δι' εὐγνωμοσύνην τὸ διαμένειν ἐχόντων. καὶ νῦν δὲ γενέσθαι δύνασαι ἄφθαρτος, ἐὰν ἐπιγνῷς ὃν ἔλαθες, ἐὰν ἀγαπήσῃς ὃν κατέλιπες, ἐὰν αὐτῷ μόνῳ προσεύχῃ τῷ σῶμά σου καὶ ψυχὴν κολάσαι καὶ σῶσαι δυναμένῳ. διὸ πρὸ πάντων ἐννοοῦ ὅτι οὐδεὶς αὐτῷ συνάρχει, οὐδεὶς τῆς αὐτοῦ κοινωνεῖ ὀνομασίας, τοῦτο ὃ δὴ λέγεται θεός. μόνος γὰρ αὐτὸς καὶ λέγεται καὶ ἔστιν, ἄλλον δὲ οὔτε νομίσαι οὔτε εἰπεῖν ἔξεστιν· εἰ δέ τις τολμήσειεν, ἀιδίως τὴν ψυχὴν κολασθῆναι ἔχει.","english":"and each season is turned so as to provide man with his own needs—and springs gush forth to give drink to men. But still, to the extent possible, who rules over creation? Is it not man, who has received wisdom to till the earth, to sail the sea, to hunt swimming and flying beasts, to calculate the course of the stars, to mine the earth, to sift the sea, to raise cities, to appoint kings, to ordain laws, to judge, to conceive of the invisible God, to know the names of angels, to drive out demons, to attempt to stop diseases with drugs, and to find incantations against venomous reptiles, and to devise antidotes? If you are grateful, O man, having perceived the God who has benefited you in all things, you would also be immortal, since the things created for you would endure through your gratitude. And even now you can become imperishable, if you recognize whom you have forgotten, if you love whom you have abandoned, if you pray only to him who is able to punish and to save your body and soul. Therefore, before all else, consider that no one rules with him, no one shares in his name, which is called God. For he alone is both called and is God, and it is not permitted to think or to say another; but if anyone should dare, he will be punished eternally in his soul.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τρέπει, ἵνα ἕκαστος καιρὸς τὰ ἴδια ἀνθρώπῳ παράσχῃ","severity":"info","text":"The passage continues the catalogue of creation from the previous passage, now shifting to a rhetorical question on human dominion, marking a structural turn from description to exhortation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐγνωμοσύνην","severity":"info","text":"The Greek εὐγνωμοσύνη (gratitude, right-mindedness) is a key virtue in this homily, linking human recognition of God's benefits to the promise of immortality.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς αὐτῷ συνάρχει","severity":"info","text":"The assertion that no one rules with God echoes the monotheistic emphasis of the LXX (e.g., Deut 6:4) and early Christian polemic against polytheism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγγέλων ὀνόματα γνωρίζειν","severity":"info","text":"Knowledge of angel names reflects contemporary Jewish and Christian angelology, as seen in apocalyptic and magical traditions, where naming angels was believed to grant power.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀιδίως τὴν ψυχὴν κολασθῆναι ἔχει","severity":"info","text":"The threat of eternal punishment for daring to think or name another god aligns with the homily's hortatory style and reflects early Christian soteriology, influencing later catechetical literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θάλασσαν σήθειν","severity":"caution","text":"The phrase 'to sift the sea' is obscure; it may refer to fishing or mining sea resources, but the exact activity is uncertain. The translation follows the sense of extracting or searching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θάλασσαν σήθειν' is ambiguous: it could mean 'to sift the sea' (for resources) or be a textual corruption; the reading taken is 'to sift the sea' as a parallel to mining the earth."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Τοῦ Πέτρου ταῦτα εἰπόντος ὁ Σίμων ἔξω τοῦ ὄχλου βοῇ μεγάλῃ ἔφη· Τί ψευδόμενος ἀπατᾶν θέλεις τὸν παρεστῶτά σοι ἰδιώτην ὄχλον, πείθων αὐτὸν θεοὺς μήτε νομίζειν μήτε λέγειν ἐξὸν εἶναι, τῶν παρὰ Ἰουδαίοις δημοσίων βίβλων πολλοὺς θεοὺς εἶναι λεγουσῶν; καὶ νῦν δὲ μετὰ πάντων ἀπ' αὐτῶν σοι τῶν βίβλων περὶ τοῦ δεῖν θεοὺς νομίζειν συζητῆσαι θέλω, πρότερον περὶ οὗ ἔφης θεοῦ δείξας μὴ αὐτὸν εἶναι τὴν ἀνωτάτω καὶ πάντα δυναμένην δύναμιν καθὸ ἀπρόγνωστός ἐστιν, ἀτελής, ἐνδεής, οὐκ ἀγαθὸς καὶ πολλοῖς καὶ μυρίοις χαλεποῖς ὑποκείμενος πάθεσιν· ὅθεν τούτου δειχθέντος ἀπὸ τῶν γραφῶν, ὡς ἐγὼ λέγω, ἕτερος ἀγράφως περιλείπεται εἶναι προγνωστικός, τέλειος, ἀνενδεής, ἀγα θός, πάντων χαλεπῶν ἀπηλλαγμένος παθῶν. ὃν δὲ σὺ φὴς δημιουργόν, τοῖς ἐναντίοις ὑποκείμενος τυγχάνει. αὐτίκα γοῦν ὁ καθ' ὁμοίωσιν αὐτοῦ γεγονὼς Ἀδὰμ καὶ τυφλὸς κτίζεται καὶ γνῶσιν ἀγαθοῦ ἢ κακοῦ οὐκ ἔχων παραδέδοται καὶ παραβάτης εὑρίσκεται καὶ τοῦ παραδείσου ἐκβάλλεται καὶ θανάτῳ τιμωρεῖται. ὁμοίως τε καὶ ὁ πλάσας αὐτόν, ἐπεὶ μὴ πανταχόθεν βλέπει, ἐπὶ τῇ Σοδόμων καταστροφῇ λέγει· «Δεῦτε καὶ καταβάντες ἴδωμεν, εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρὸς μὲ συντελοῦνται· εἰ δὲ μή, ἵνα γνῶ» καὶ ἀγνοοῦντα ἑαυτὸν δείκνυσιν. τὸ δὲ εἰπεῖν περὶ τοῦ Ἀδάμ· «Ἐκβάλωμεν αὐτόν, μήπως ἐκτείνας τὴν χεῖρα αὐτοῦ ἅψηται τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα «–τὸ εἰπεῖν· «μήπως» ἀγνοεῖ, τὸ δὲ ἐπαγαγεῖν· «Μήπως φαγὼν ζήσεται εἰς τὸν αἰῶνα» καὶ φθονεῖ.","english":"When Peter said this, Simon, standing apart from the crowd, cried out in a loud voice: \"Why do you wish to deceive the ignorant crowd standing before you with lies, persuading them that it is not permissible to think or speak of gods, when the public books of the Jews say there are many gods? And now I wish to debate with you from those very books about the necessity of believing in gods, having first shown concerning the god you speak of that he is not the highest and all-powerful power, because he is without foreknowledge, imperfect, needy, not good, and subject to many and countless grievous passions. Hence, when this is shown from the scriptures, as I say, another remains, without written testimony, to be foreknowing, perfect, without need, good, and free from all grievous passions. But the creator you speak of is subject to the opposites. For instance, Adam, who was made in his likeness, is created blind and is handed over without knowledge of good or evil, is found to be a transgressor, is cast out of paradise, and is punished with death. Likewise, the one who formed him, since he does not see from all sides, says concerning the destruction of Sodom: 'Come, let us go down and see if they are being destroyed according to the cry coming up to me; and if not, that I may know,' and he shows himself to be ignorant. And to say concerning Adam: 'Let us cast him out, lest he stretch out his hand and touch the tree of life and eat and live forever'—to say 'lest' shows ignorance, and to add 'lest he eat and live forever' shows envy.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"τῶν παρὰ Ἰουδαίοις δημοσίων βίβλων","severity":"info","text":"Simon refers to the Jewish scriptures (the Septuagint) as 'public books', a phrase that underscores their authoritative, accessible status in the Hellenistic world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦτε καὶ καταβάντες ἴδωμεν","severity":"info","text":"The quotation 'Come, let us go down and see' echoes Genesis 18:21 (LXX), where God speaks of Sodom. The homily uses it to argue that the creator lacks omniscience.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκβάλωμεν αὐτόν, μήπως ... ἅψηται τοῦ ξύλου τῆς ζωῆς","severity":"info","text":"The phrase 'Let us cast him out, lest he touch the tree of life' adapts Genesis 3:22-24 (LXX), where God expels Adam. The homily interprets 'lest' as evidence of ignorance and envy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρότερον ... δείξας","severity":"info","text":"Simon announces a two-part argument: first, prove the creator is not supreme; second, infer an unwritten higher god. This rhetorical structure frames the ensuing debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγράφως","severity":"info","text":"The adverb 'without written testimony' (ἀγράφως) is a key term: Simon posits a god not attested in scripture, contrasting with the creator derived from the Jewish books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φθονεῖ","severity":"caution","text":"The Greek verb φθονεῖ ('he envies') is a strong accusation against the creator. The English draft renders it as 'shows envy', which is accurate but may understate the polemical force.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is from the Khazarzar edition; the Coptic Vorlage is not directly cited, so the passage's transmission from Coptic to Greek is uncertain.","The phrase 'ἀγράφως περιλείπεται' could be read as 'remains without written testimony' or 'is left unwritten'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"καὶ τὸ γεγράφθαι ὅτι «ἐνεθυμήθη ὁ θεὸς ὅτι ἐποίησεν τὸν ἄνθρωπον» καὶ μετανοεῖ καὶ ἀγνοεῖ· τὸ γὰρ «ἐνεθυμήθη» σκέψις ἐστίν, ᾗ τις δι' ἄγνοιαν ὧν βούλεται τὸ τέλος ἀκριβῶσαι θέλει, ἢ ἐπὶ τῷ μὴ κατὰ γνώμην ἀποβάντι μεταμελομένου. καὶ τὸ γεγράφθαι· «Καὶ ὠσφράνθη κύριος ὀσμὴν εὐωδίας» ἐνδεοῦς ἐστιν, καὶ τὸ ἐπὶ κνίσῃ σαρκῶν ἡσθῆναι οὐκ ἀγαθοῦ. τὸ δὲ πειράζειν (ὡς γέγραπται· «Καὶ ἐπείρασεν\n\nκύριος τὸν Ἀβραάμή) κακοῦ καὶ τὸ τέλος τῆς ὑπομονῆς ἀγνοοῦντος. Ὁμῶς ὁ Σίμων πολλὰ ἀπὸ τῶν γραφῶν ἐδόκει δεικνύειν τὸν θεὸν παντὶ πάθει ὑποκείμενον. καὶ ὁ Πέτρος πρὸς ταῦτα ἔφη· ἰ μηδὲν ἀγαπᾷ ὁ κακὸς καὶ πάνυ μοχθηρὸς ἐφ' οἷς ἁμαρτάνει ἑαυτὸν ἐλέγχειν, ἀπόκριναί μοι. καὶ ὁ Σίμων ἔφη· ὐκ ἀγαπᾷ. καὶ ὁ Πέτρος ἔφη· Πῶς οὖν κακὸς καὶ μοχθηρὸς εἶναι δύναται ὁ θεός, εἴπερ αὐτοῦ θελήματι τὰ κατ' αὐτοῦ κακὰ δημοσίᾳ γραφέντα προσετέθη; καὶ ὁ Σίμων· Ἐνδέχεται παρὰ προαίρεσιν αὐτοῦ ὑφ' ἑτέρας δυνάμεως τὸν κατ' αὐτοῦ γραφῆναι ἔλεγχον. καὶ ὁ Πέτρος ἔφη· Πρῶτον οὖν τοῦτο ζητήσωμεν. εἰ μὲν ὑπὸ τῆς ἑαυτοῦ βουλῆς ἑαυτὸν ἤλεγξεν, ὡς φθάσας συνωμολόγησας, μοχθηρὸς οὐκ ἔστιν· εἰ δὲ ὑφ' ἑτέρας δυνάμεως, ζητητέον καὶ παντὶ σθένει ἐξεταστέον μή τις αὐτὸν μόνον ἀγαθὸν ὄντα ἐπὶ πᾶσιν τοῖς κακοῖς ὑπέβαλεν. καὶ ὁ Σίμων· Πρόδηλος εἶ φεύγων ἀπὸ τῶν γραφῶν τὸν κατὰ τοῦ θεοῦ σου ἀκοῦσαι ἔλεγχον. καὶ ὁ Πέτρος· ὐτός μοι φαίνῃ τοῦτο ποιῶν· ὁ γὰρ τάξιν ζητήσεως φεύγων ἐξέτασιν ἀληθῆ γενέσθαι οὐ βούλεται. ὅθεν ἐγὼ τῇ τάξει χρώμενος καὶ βουλόμενος πρῶτον τὸν συγγραφέα νοηθῆναι, πρόδηλός εἰμι τὴν εὐθεῖαν ὁδεύειν θέλων. καὶ ὁ Σίμων·","english":"and the fact that it is written, \"The Lord reflected that he had made man,\" and that he repents and is ignorant; for \"he reflected\" is a consideration, by which someone, due to ignorance of what he intends, wishes to ascertain the outcome, or as one who regrets because things did not turn out according to his intention. And the fact that it is written, \"And the Lord smelled the scent of good fragrance,\" is characteristic of one who is deficient, and to take pleasure in the savor of burnt flesh is not characteristic of a good being. And to test (as it is written, \"And the Lord tested Abraham\") is characteristic of an evil being and of one who is ignorant of the outcome of endurance. Likewise, Simon seemed to demonstrate from the scriptures that God is subject to every passion. And Peter said to this: \"If the evil and utterly wicked man loves nothing and does not reproach himself for the sins he commits, answer me.\" And Simon said, \"He does not love.\" And Peter said, \"How then can God be evil and wicked, if the evil things written against him were added by his own will?\" And Simon said, \"It is possible that, contrary to his intention, the reproach against him was written by another power.\" And Peter said, \"First, then, let us investigate this. If he reproached himself by his own will, as you have already agreed, he is not wicked; but if by another power, it must be investigated and examined with all strength, lest someone, he being only good, has subjected him to all the evil things.\" And Simon said, \"It is clear that you are fleeing from the scriptures to avoid hearing the reproach against your God.\" And Peter said, \"You seem to me to be doing this; for he who flees from the order of inquiry does not wish a true examination to take place. Hence, I, using order and wishing first to understand the author, am clearly desiring to walk the straight path.\" And Simon said,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνεθυμήθη ὁ θεὸς ὅτι ἐποίησεν τὸν ἄνθρωπον","severity":"info","text":"The phrase 'the Lord reflected that he had made man' is not a direct biblical quotation but a paraphrase of Genesis 6:6-7, where God regrets creating humanity. The homily uses it to argue against anthropomorphic depictions of God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὠσφράνθη κύριος ὀσμὴν εὐωδίας","severity":"info","text":"The phrase 'And the Lord smelled the scent of good fragrance' likely alludes to Genesis 8:21, where God smells the pleasing odor of Noah's sacrifice. The homily criticizes this as implying divine deficiency.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐπείρασεν κύριος τὸν Ἀβραάμ","severity":"info","text":"The reference 'And the Lord tested Abraham' echoes Genesis 22:1, where God tests Abraham by commanding Isaac's sacrifice. The homily uses this to argue that testing implies ignorance of the outcome, incompatible with divine goodness.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνεθυμήθη","severity":"info","text":"The Greek term 'ἐνεθυμήθη' (he reflected) is parsed as implying deliberation and ignorance, key to the homily's polemic against anthropopathic interpretations of God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern of Simon citing scriptural passages that depict God with human emotions, and Peter refuting them by reinterpreting the passages as later interpolations or misunderstandings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The debate reflects second-century Jewish-Christian polemics against Marcionite and Gnostic readings of the Old Testament, where anthropomorphic depictions of God were used to argue for a lesser or evil creator deity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the English draft cuts off mid-sentence. The exact biblical references for the paraphrased quotations are not explicitly cited in the text."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"Ὁμολόγησον πρῶτον εἴγε τὰ κατὰ τοῦ δημιουργοῦ γεγραμμένα ἀληθῆ ἐστιν καὶ οὐκ ἔστιν τῶν ὅλων ἀνώτερος, κατὰ τὰς γραφὰς πάσῃ ὑποκείμενος μοχθηρίᾳ, καὶ ὕστερον ζητήσομεν τὸν συνγράψαντα. καὶ ὁ Πέτρος· Ἵνα μὴ δόξω ἀντιλέγειν σου τῇ ἀταξίᾳ μηδὲ θέλειν ζητεῖν, ἀποκρίνομαι· ἐγώ φημι ὅτι, εἰ τὰ κατὰ τοῦ θεοῦ γεγραμμένα ἀληθῆ εἴη, οὔπω τὸν θεὸν δείκνυσιν μοχθηρόν. καὶ ὁ Σίμων ἔφη· Πῶς τοῦτο συστῆσαι δύνασαι; καὶ ὁ Πέτρος· Ὅτι ταῖς αὐτὸν κακῶς λεγούσαις φωναῖς τὰ ἐναντία γέγραπται, οὗ εἵνεκεν οὐδ' ὁπότερον βεβαιωθῆναι δύναται. καὶ ὁ Σίμων· Πῶς οὖν τῶν γραφῶν τῶν μὲν αὐτὸν κακὸν λεγουσῶν, τῶν δὲ ἀγαθόν, τὸ ἀληθὲς ἔστιν ἐπιγνῶναι; καὶ ὁ Πέτρος· Ὅσαι τῶν γραφῶν φωναὶ συμφωνοῦσιν τῇ ὑπ' αὐτοῦ γενομένῃ κτίσει, ἀληθεῖς εἰσιν, ὅσαι δὲ ἐναντίαι, ψευδεῖς τυγχάνουσιν. καὶ ὁ Σίμων ἔφη· Πῶς δύνασαι ἐναντιουμένας ἑαυταῖς δεῖξαι τὰς γραφάς; καὶ ὁ Πέτρος ἔφη· Τὸν Ἀδὰμ τυφλὸν λέγεις γεγενῆσθαι, ὅπερ οὐκ ἦν· οὐ γὰρ ἂν τυφλῷ ἐντελλόμενος ἐδείκνυεν λέγων· «Ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν μὴ γεύσησθε». καὶ ὁ Σίμων· Τυφλὸν ἔλεγεν τὸν νοῦν αὐτοῦ. καὶ ὁ Πέτρος· Πῶς καὶ τὸν νοῦν τυφλὸς εἶναι ἐδύνατο, ὁ πρὸ τοῦ γεύσασθαι τοῦ φυτοῦ συμφώνως τῷ κτίσαντι αὐτὸν οἰκεῖα πᾶσιν τοῖς ζσοις ἐπιθεὶς ὀνόματα; καὶ ὁ Σίμων· ἰ πρόγνωσιν εἶχεν ὁ Ἀδάμ, διὰ τί οὐ προέγνω τὸ τὴν γυναῖκα αὐτοῦ ἀπατᾶν ὄφιν; καὶ ὁ Πέτρος· ἰ πρόγνωσιν μὴ εἶχεν ὁ Ἀδάμ, πῶς τοῖς υἱοῖς αὐτοῦ πρὸς τὰς ἐσομένας πράξεις ἅμα τῷ γεννηθῆναι τὰ ὀνόματα ἐπέθηκεν;","english":"First confess whether the things written against the creator are true and that he is not superior to all, but according to the scriptures subject to every depravity, and later we will inquire about the one who wrote them. And Peter said: Lest I seem to contradict your disorderliness or be unwilling to inquire, I answer: I declare that, even if the things written against God were true, they do not yet show God to be depraved. And Simon said: How can you establish this? And Peter said: Because the opposite of the voices that speak ill of him have been written, on account of which neither can be confirmed. And Simon said: How then, when some of the scriptures speak of him as evil and others as good, is it possible to know the truth? And Peter said: Those voices of the scriptures that agree with the creation made by him are true, but those that are contrary are false. And Simon said: How can you show the scriptures to be in contradiction with themselves? And Peter said: You say that Adam was born blind, which he was not; for he would not, when giving a command to a blind man, have pointed and said, \"Do not taste from the tree of knowing good and evil.\" And Simon said: He meant that his mind was blind. And Peter said: How could his mind be blind, when before tasting of the plant he, in harmony with his creator, gave fitting names to all the animals? And Simon said: If Adam had foreknowledge, why did he not foresee that the serpent would deceive his wife? And Peter said: If Adam did not have foreknowledge, how did he give names to his sons, at their birth, with regard to their future actions?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ὁμολόγησον πρῶτον","severity":"info","text":"The opening demand to 'first confess' reflects the rhetorical structure of the Clementine Homilies, where Peter challenges Simon Magus to accept premises before debate. This mirrors the catechetical pattern of requiring assent to foundational truths before disputation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν μὴ γεύσησθε","severity":"info","text":"Peter quotes Genesis 2:17 (LXX: 'ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε ἀπ᾿ αὐτοῦ') to argue that Adam could not have been blind, since God gave a command requiring sight.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τυφλὸν","severity":"info","text":"Simon reinterprets 'blind' metaphorically as 'mind blind' (νοῦν τυφλός), a move typical of allegorical exegesis. Peter counters with a literal reading: Adam's naming of animals (cf. Genesis 2:19-20) proves his mind was not blind.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Πέτρος· ... καὶ ὁ Σίμων·","severity":"info","text":"The passage is a rapid-fire dialogue with alternating speakers (Peter and Simon), typical of the Clementine Homilies' erotapokriseis format. Each exchange advances a logical argument about scriptural consistency.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πρόγνωσιν","severity":"info","text":"The debate over Adam's foreknowledge (πρόγνωσις) parallels Jewish and Christian traditions (e.g., Josephus, Ant. 1.1; Irenaeus, Haer. 3.23) that Adam possessed prophetic insight, used here to counter Simon's objection about the serpent.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν γραφῶν","severity":"caution","text":"The Greek 'γραφαί' here refers to the Jewish scriptures (LXX), but the argument presupposes a harmonized canon. The text does not specify which writings are considered authoritative, leaving ambiguity about the scope of 'scriptures' in the debate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ κατὰ τοῦ δημιουργοῦ γεγραμμένα' could refer to specific passages in the LXX that depict God negatively (e.g., anthropomorphisms), but the text does not identify them. The Coptic Vorlage (lost) may have clarified the reference.","The final question about Adam naming his sons 'with regard to their future actions' (πρὸς τὰς ἐσομένας πράξεις) is ambiguous: it may allude to the names Cain and Abel (cf. Genesis 4:1-2) or to a lost tradition."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"τὸν μὲν πρῶτον καλέσας Κάιν, ὃ ἑρμηνεύεται ζῆλος, ὃς καὶ ζηλώσας ἀνεῖλεν τὸν ἀδελφὸν αὐτοῦ Ἄβελ, ὃ ἑρμηνεύεται πένθος· ἐπ' αὐτῷ γὰρ πρώτῳ φονευθέντι ἐπένθησαν οἱ γονεῖς. εἰ δὲ Ἀδὰμ ἔργον θεοῦ ὑπάρχων πρόγνωσιν εἶχεν, πολὺ μᾶλλον ὁ δημιουργήσας αὐτὸν θεός. καὶ ψεῦδός ἐστιν τὸ γεγράφθαι· «Ἐνεθυμήθη ὁ θεός», ὡς λογισμῷ χρησαμένου διὰ τὴν ἄγνοιαν. ἔτι μὴν καὶ εἰ «ἐπείραζεν κύΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nριος τὸν Ἀβραάμή, ἵνα γνῷ εἰ ὑπομενεῖ. καὶ τὸ γεγραμμένον· «Καταβάντες ἴδωμεν εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρὸς μὲ συντελοῦνται· εἰ δὲ μή, ἵνα γνῶ«–καὶ ἵνα μὴ εἰς πολὺ μηκύνω τὸν λόγον, ὅσαι ποτὲ φωναὶ ἀγνοίας αὐτοῦ καταλέγουσιν ἢ ἄλλο τι χαλεπόν, ὑφ' ἑτέρων φωνῶν τὰ ἐναντία λεγουσῶν ἀνασκευαζόμεναι ψευδεῖς εἶναι ἐλέγχονται. ὅτι δὲ ὄντως προγινώσκει, λέγει τῷ Ἀβραάμ· «Γινώσκων γνώσῃ ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν καὶ ταπεινώσουσιν αὐτοὺς τετρακόσια ἔτη. τὸ δὲ ἔθνος ᾧ ἂν δουλεύσωσιν κρινῶ ἐγώ. μετὰ δὲ ταῦτα ἐξελεύσονται ὧδε μετὰ ἀποσκευῆς πολλῆς. σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου μετ' εἰρήνης, τραφεὶς ἐν γήρει καλῷ. τετάρτῃ δὲ γενεᾷ ἀποστραφήσονται ὧδε· οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Ἀμορραίων ἕως τοῦ νῦν.» τί δέ; οὐχὶ καὶ Μωυσῆς τὰ ἁμαρτήματα τοῦ λαοῦ προσημαίνει καὶ τὴν διασπορὰν τὴν εἰς τὰ ἔθνη προδηλοῖ; εἰ δὲ Μωυσῇ αὐτὸς δέδωκεν προγινώσκειν, πῶς αὐτὸς οὐκ εἶχεν; ἔχει δέ. εἰ δὲ ἔχει, ὥσπερ καὶ ἐδείξαμεν, περισσόν ἐστιν τὸ γεγραμμένον·","english":"He called the first one Cain, which is interpreted as \"jealousy,\" who, being jealous, killed his brother Abel, which is interpreted as \"mourning\"; for upon him, being the first murdered, the parents mourned. But if Adam, being a work of God, had foreknowledge, much more did the God who created him have it. And it is false that it is written: \"God deliberated,\" as if he used reasoning because of ignorance. Moreover, if \"the Lord tested Abraham to know if he would endure,\" and the passage: \"Let us go down and see if the cries coming to me are being fulfilled according to them; and if not, that I may know\"—and not to prolong my speech too much, all the utterances that ascribe ignorance or some other harsh thing to him are refuted as false by other utterances that say the opposite. But that he truly has foreknowledge, he says to Abraham: \"Knowing, you will know that your seed will be a sojourner in a land not their own, and they will enslave them and oppress them and humble them for four hundred years. And the nation to which they are enslaved I will judge. After this they will come out here with much baggage. And you will go to your fathers in peace, having been nourished in a good old age. In the fourth generation they will turn away here; for the sins of the Amorites have not yet been filled up until now.\" What then? Does not Moses also foretell the sins of the people and make clear the dispersion among the nations? If God himself gave Moses the ability to have foreknowledge, how could he himself not have it? He does have it. And if he has it, as we have shown, what is written is superfluous.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ζῆλος","severity":"info","text":"The Greek ζῆλος is glossed as 'jealousy' in the English draft, but the term carries the sense of 'emulation' or 'rivalry' in early Christian usage; here it is tied to Cain's murder of Abel.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πένθος","severity":"info","text":"The Greek πένθος is rendered 'mourning' in the English draft; the author etymologizes Abel's name to mean 'mourning' because his death caused the first parental grief.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνεθυμήθη ὁ θεός","severity":"info","text":"The phrase 'God deliberated' is a scriptural echo (possibly Gen 6:6 LXX or similar) used to argue against attributing ignorance to God; the author denies that God needs reasoning.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπείραζεν κύριος τὸν Ἀβραάμ","severity":"info","text":"The testing of Abraham (Gen 22:1 LXX) is cited to show that God's foreknowledge is consistent; the author argues that if God tests, he already knows the outcome.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γινώσκων γνώσῃ...","severity":"info","text":"A long prophetic speech to Abraham (cf. Gen 15:13-16 LXX) is quoted to demonstrate God's foreknowledge of Israel's bondage and exodus; the author uses it to refute claims of divine ignorance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern: refutation of scriptural passages that imply divine ignorance, then a positive proof from a longer prophecy to Abraham, concluding with a rhetorical question about Moses.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption after 'ἵνα γνῷ' and before 'καὶ ἵνα μὴ'; the English draft supplies a conjectural reading. The exact scriptural source of the 'Let us go down' passage is uncertain; it may be a paraphrase or a lost variant."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"«ἐνεθυμήθη» καὶ «μετεμελήθη» καὶ τὸ «καταβὰς ὄψομαι» καὶ ὅσα τοιαῦτα· ἅτινα πρὸ τοῦ γενέσθαι ὡς ἀποβαίνειν ἤμελλεν προγνωσθέντα, οἰκονομίᾳ σοφῇ ἀμεταμέλητον λαμβάνει τὴν ἔκβασιν. τὸ δὲ θυσιῶν αὐτὸν μὴ ὀρεχθῆναι φαίνεται ἐκ τοῦ τοὺς ἐπιθυμήσαντας κρεῶν ἅμα τῷ γεύσασθαι ἀναιρεθῆναι καὶ χωσθέντας ἐπὶ τῷ. τάφῳ «βουνὸν ἐπιθυμιῶν» προσαγορευθῆναι. ὁ δὲ τὴν ἀρχὴν ἐπὶ θύσει ζσων χαλεπαίνων, θύεσθαι αὐτὰ μὴ θέλων, θυσίας ὡς ἐπιθυμῶν οὐ προσέτασσεν καὶ ἀπαρχὰς οὐκ ἀπῄτει· ἄνευ γὰρ θύσεως ζσων οὔτε θυσίαι τελοῦνται οὔτε ἀπαρχαὶ δοθῆναι δύνανται. πῶς δὲ σκότος καὶ γνόφος καὶ θύελλα συνεῖναι ἐδύνατο (καὶ γὰρ τοῦτο γέγραπται) τῷ καθαρὸν συστήσαντι οὐρανὸν καὶ φῶς φαίνειν δημιουργήσαντι τὸν ἥλιον καὶ πᾶσιν τοῖς ἀναριθμήτοις ἄστροις ἀμεταμέλητον ὁρίσαντι τῶν δρόμων τὴν τάξιν; οὕτως, ὦ Σίμων, τὸ τοῦ θεοῦ χειρόγραφον (λέγω δὲ τὸν οὐρανόν) καθαρὰν καὶ βεβαίαν τὴν τοῦ πεποιηκότος δείκνυσιν γνώμην. οὕτως αἱ τοῦ τὸν οὐρανὸν κτίσαντος θεοῦ διάβολοι φωναὶ καὶ ὑπὸ τῶν σὺν αὐταῖς ἐναντίων φωνῶν ἀκυροῦνται καὶ ὑπὸ τῆς κτίσεως ἐλέγχονται· οὐ γὰρ ὑπὸ χειρὸς προφητικῆς ἐγράφησαν, διὸ καὶ τῇ τοῦ τὰ πάντα κτίσαντος θεοῦ χειρὶ ἐναντίαι φαίνονται. καὶ ὁ Σίμων ἔφη· Πῶς τοῦτο ἀποδεῖξαι δύνῃ; καὶ ὁ Πέτρος· Ὁ τοῦ θεοῦ νόμος διὰ Μωυσέως ἑβδομήκοντα σοφοῖς ἀνδράσιν ἀγράφως ἐδόθη παραδίδοσθαι, ἵνα τῇ διαδοχῇ πολιτεύεσθαι δύνηται, μετὰ δὲ τὴν Μωυσέως ἀνάληψιν ἐγράφη ὑπό τινος, οὐ μὴν ὑπὸ Μωυσέως· ἐν αὐτῷ γὰρ τῷ νόμῳ γέγραπται·","english":"He reflected\" and \"he repented\" and \"I will go down and see\" and all such things; which, having been foreknown before they happened as to how they were going to turn out, receive an irrevocable outcome through wise economy. That he was not desirous of sacrifices is evident from the fact that those who desired meat were killed as soon as they tasted it and, being buried, the mound over the tomb was called \"hill of desires.\" And he who from the beginning was angry at the slaughter of animals, not wanting them to be sacrificed, did not command sacrifices as if desiring them, nor did he require first-fruits; for without the slaughter of animals, neither are sacrifices performed nor can first-fruits be given. How could darkness and gloom and storm be present (for this too is written) with the one who established a pure heaven and created the sun to shine light and ordained for all the countless stars an irrevocable order of their courses? Thus, O Simon, the handwriting of God (I mean the heaven) shows the pure and firm intention of the maker. Thus the slanderous words of the God who created the heaven are invalidated both by the contrary words that accompany them and are refuted by creation; for they were not written by a prophetic hand, and therefore they appear contrary to the hand of the God who created all things. And Simon said: How can you prove this? And Peter said: The law of God was given through Moses to be transmitted unwritten to seventy wise men, so that it might be administered through succession; but after the assumption of Moses, it was written by someone, not by Moses; for in the law itself it is written:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἰκονομίᾳ σοφῇ ἀμεταμέλητον λαμβάνει τὴν ἔκβασιν","severity":"info","text":"The phrase asserts that divine actions, though described in Scripture as hesitant or regretful, are in fact part of a wise plan that yields an irrevocable outcome.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βουνὸν ἐπιθυμιῶν","severity":"info","text":"The phrase 'hill of desires' likely alludes to a tradition about the burial mound of those who craved meat, possibly echoing the 'Hill of the Watchers' or similar toponyms in Jewish lore.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑβδομήκοντα σοφοῖς ἀνδράσιν","severity":"info","text":"The reference to seventy wise men receiving the law unwritten reflects a Jewish tradition about the transmission of oral law, later associated with the Septuagint translation legend.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων ἔφη· Πῶς τοῦτο ἀποδεῖξαι δύνῃ;","severity":"info","text":"This question from Simon introduces a dialogical exchange, shifting from Peter's monologue to a debate format typical of the Clementine Homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ τοῦ θεοῦ χειρόγραφον (λέγω δὲ τὸν οὐρανόν)","severity":"caution","text":"The metaphor 'handwriting of God' for the heavens is striking but may be misread as literal; the context clarifies it as a symbol of divine order.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'seventy wise men' is ambiguous: it may refer to the Sanhedrin or to a specific tradition about the preservation of oral law.","The phrase 'hill of desires' is not clearly attested in known biblical or extra-biblical sources; its exact referent is uncertain."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"«Καὶ ἀπέθανεν Μωυσῆς καὶ ἔθαψαν αὐτὸν ἐγγὺς οἴκου Φογόρ, καὶ οὐδεὶς οἶδεν τὴν ταφὴν αὐτοῦ ἕως τῆς σήμερον». οἷόν τε ἦν ἀποθανόντα Μωυσῆν γράφειν· «Ἀπέθανεν Μωυσῆς»; ἐπεὶ ἐν τῷ μετὰ Μωυσέα χρόνῳ (ὥς γε ἔτη που πεντακόσια ἢ καὶ πρός) ἐν τῷ κτισθέντι ναῷ κείμενος εὑρίσκεται, καὶ μεθ' ἕτερά που πεντακόσια ἔτη φέρεται καὶ ἐπὶ τοῦ Ναβουχοδονόσορ οὕτως ἐνπρησθεὶς ἀπόλλυται. καὶ ὅμως μετὰ Μωυσῆν γραφεὶς καὶ πολλάκις ἀπολωλὼς τὴν τοῦ Μωυσέως\n\nπρόγνωσιν καὶ οὕτως ὡμολόγησεν, ὅτι τὸν ἀφανισμὸν αὐτοῦ προειδὼς οὐκ ἔγραψεν· οἱ δὲ γράψαντες τῷ τὸν ἀφανισμὸν μὴ προεγνωκέναι ἐπ' ἀγνωσίας ἐλεγχθέντες, προφῆται οὐκ ἦσαν. καὶ ὁ Σίμων· Ἐπειδὴ τὰ περὶ θεοῦ (ὡς ἔφης) ἐκ τῆς πρὸς τὴν κτίσιν παραβολῆς ἔστιν νοῆσαι, πῶς τὰ λοιπὰ ἐν τῷ νόμῳ, ἐκ παραδόσεως Μωυσέως ὄντα καὶ ἀληθῆ τυγχάνοντα καὶ τοῖς ψευδέσιν μεμιγμένα ἐπιγνῶναί ἐστιν δυνατόν; καὶ ὁ Πέτρος ἔφη· Περικοπή τις ἐν τῷ γραφέντι νόμῳ κατὰ τὴν τοῦ θεοῦ πρόνοιαν ἀπταίστως ἐπεμνημονεύθη, ὥστ' ἂν σαφῶς δεῖξαι τῶν γεγραμμένων ποῖά ἐστιν ἀληθῆ, ποῖα δὲ ψευδῆ. καὶ ὁ Σίμων· Τίς ἐστιν αὕτη μήνυσον ἡμῖν. καὶ ὁ Πέτρος ἔφη· ὐτίκα ἐρῶ. γέγραπται ἐν τῷ πρώτῳ τοῦ νόμου βιβλίῳ πρὸς τοῖς τελευταίοις· « ὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ οὗ ἔστιν· καὶ αὐτὸς προσδοκία ἐθνῶν». ἐάν τις οὖν τὸν μετὰ τὸ ἐξ Ἰούδα ἐκλεῖψαι ἄρχοντα καὶ ἡγούμενον ἐληλυθότα καὶ ὑπὸ ἐθνῶν προσδοκᾶσθαι μέλλοντα νοῆσαι δυνηθῇ, οὗτος τὴν περικοπὴν ἐκ τῶν ἀποτελεσθέντων... ἀληθῆ τὸν ἐληλυθότα ἐπιγνῶναι·","english":"And Moses died and they buried him near the house of Phogor, and no one knows his burial to this day.\" Was it possible for Moses, after dying, to write, \"Moses died\"? Since in the time after Moses (some five hundred years or so) he is found lying in the temple that was built, and after another five hundred years or so he is carried away and thus, burned, perishes under Nebuchadnezzar. And yet, written after Moses and having perished many times, it thus acknowledged the foreknowledge of Moses, that he, foreseeing its disappearance, did not write it; but those who wrote it, being convicted of ignorance because they did not foresee its disappearance, were not prophets. And Simon said: Since matters concerning God (as you said) can be understood from comparison with creation, how is it possible to discern the rest in the law, which, being from the tradition of Moses and true, are mixed with falsehoods? And Peter said: A certain passage in the written law, according to the providence of God, was infallibly recorded, so as to clearly show which of the writings are true and which false. And Simon said: What is this passage? Tell us. And Peter said: I will tell you at once. It is written in the first book of the law, near the end: \"A ruler from Judah will not fail, nor a leader from his loins, until he comes whose it is; and he himself is the expectation of the nations.\" If, then, someone is able to understand the ruler and leader who has come after the one from Judah failed, and who is to be expected by the nations, this one, from the things that have been accomplished, will recognize the passage... the one who has come as true.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀπέθανεν Μωυσῆς καὶ ἔθαψαν αὐτὸν ἐγγὺς οἴκου Φογόρ, καὶ οὐδεὶς οἶδεν τὴν ταφὴν αὐτοῦ ἕως τῆς σήμερον","severity":"info","text":"This is a paraphrase of Deut 34:6, which states Moses was buried in a valley near Beth-peor (Φογόρ). The homily adapts the verse to emphasize the hidden tomb.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ οὗ ἔστιν· καὶ αὐτὸς προσδοκία ἐθνῶν","severity":"info","text":"This is a non-canonical citation, not found in the Septuagint or Masoretic text. It likely reflects a Jewish or Christian apocalyptic tradition about a messianic ruler from Judah.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναβουχοδονόσορ","severity":"info","text":"Nebuchadnezzar II (c. 605–562 BCE) destroyed the First Temple in 587/586 BCE. The homily anachronistically places Moses' body in that temple, reflecting a legendary tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue between Simon Magus and Peter, typical of the Pseudo-Clementine literature. It uses a question-and-answer format to argue for a divinely preserved true tradition within the law.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homily's claim that Moses' tomb was hidden and his body later destroyed under Nebuchadnezzar is not found in biblical or early Jewish sources. It may derive from later Christian or Jewish legendary expansions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν περικοπὴν ἐκ τῶν ἀποτελεσθέντων... ἀληθῆ τὸν ἐληλυθότα ἐπιγνῶναι","severity":"caution","text":"The Greek text is lacunose after ἀποτελεσθέντων. The English draft supplies a conjectural completion; the original likely read something like 'τὴν περικοπὴν ἐκ τῶν ἀποτελεσθέντων γνούς, ἀληθῆ τὸν ἐληλυθότα ἐπιγνῶναι'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the ruler from Judah' and 'the one who has come' is ambiguous; it may refer to a messianic figure (e.g., Jesus) or a historical leader. The homily does not specify.","The phrase 'οἷόν τε ἦν' is ambiguous: it could mean 'was it possible' (as translated) or 'what kind of thing was it'."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"οὗ τῇ διδασκαλίᾳ πειθόμενος γνώσεται τίνα ἐστὶν τῶν γραφῶν τὰ ἀληθῆ, τίνα δὲ τὰ ψευδῆ. καὶ ὁ Σίμων· Συνίημι ὅτι τὸν Ἰησοῦν ὑμῶν λέγεις ὡς αὐτὸν ὑπὸ τῆς γραφῆς προφητευθέντα· δεδόσθω τοιγαροῦν οὕτως ἔχειν. λέγε τοίνυν πῶς ὑμᾶς διακρίνειν τὰς γραφὰς ἐδίδαξεν; καὶ ὁ Πέτρος· Ὅτι μέμικται τὰ ἀληθῆ τοῖς ψευδέσι, μέμνημαί που αὐτὸν αἰτιώμενον τοὺς Σαδδουκαίους εἰπεῖν· «Διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰ ἀληθῆ τῶν γραφῶν, οὗ εἵνεκεν ἀγνοεῖτε τὴν δύναμιν τοῦ θεοῦ». εἰ δὲ τὰ ἀληθῆ τῶν γραφῶν ἀγνοεῖν αὐτοὺς ὑπέβαλεν, δῆλον ὡς ὄντων ψευδῶν· ἀλλὰ καὶ ἐν τῷ φῆναι· «Γίνεσθε τραπεζῖται δόκιμοι», ὡς δοκίμων καὶ κιβδήλων λόγων ὄντων. καὶ τῷ εἰπεῖν· «Διὰ τί οὐ νοεῖτε τὸ εὔλογον τῶν γραφῶν;» βεβαιότερον τοῦ αὐθαιρέτως εὐγνωμονοῦντος τίθησιν τὸν νοῦν. τὸ δὲ καὶ τῶν γραφῶν προκειμένων ἐπὶ γραμματεῖς καὶ διδασκάλους πέμπειν ὡς τοῦ ὄντως νόμου εἰδότας τὰ ἀληθῆ, δῆλόν ἐστιν. τὸ δὲ καὶ εἰπεῖν αὐτόν· « ὐκ ἦλθον καταλῦσαι τὸν νόμον» καὶ φαίνεσθαι αὐτὸν καταλύοντα σημαίνοντος ἦν ὅτι ἃ κατέλυεν οὐκ ἦν τοῦ νόμου. τὸ δὲ καὶ εἰπεῖν· «Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου» τὰ πρὸ οὐρανοῦ καὶ γῆς παρερχόμενα ἐσήμανεν μὴ ὄντα τοῦ ὄντως νόμου. ἐπεὶ οὖν οὐρανοῦ καὶ γῆς ἔτι συνεστώτων παρῆλθαν θυσίαι, βασιλεῖαι, αἱ «ἐν γεννητοῖς γυναικῶν» προφητεῖαι καὶ ὅσα τοιαῦτα, ὡς οὐκ ὄντα θεοῦ προστάγματα (ἔνθεν γοῦν λέγει· «Πᾶσα φυτεία, ἣν οὐκ ἐφύτευσεν ὁ πατὴρ ὁ οὐράνιος, ἐκριζωθήσεται»), διὰ τοῦτο αὐτὸς ἀληθὴς ὢν προφήτης ἔλεγεν· «Ἐγώ εἰμι ἡ πύλη τῆς ζωῆς·","english":"One who is persuaded by his teaching will know which of the scriptures are true and which are false. And Simon said: \"I understand that you mean your Jesus, as one prophesied by scripture; let it be granted, then, that this is so. Tell me, then, how he taught you to distinguish the scriptures?\" And Peter said: \"Because the true is mixed with the false, I recall that somewhere he accused the Sadducees, saying: 'For this reason you err, not knowing the true things of the scriptures, on account of which you are ignorant of the power of God.' If he suggested that they were ignorant of the true things of the scriptures, it is clear that there are false things. But also in his saying: 'Become trustworthy money-changers,' as though there are both genuine and counterfeit words. And by his saying: 'Why do you not understand the reasonable meaning of the scriptures?' he sets the mind more firmly than one who judges arbitrarily. And the fact that, with the scriptures lying before them, he sends them to scribes and teachers, as those who know the true things of the actual law, is clear. And his saying: 'I did not come to destroy the law,' while appearing to destroy it, signified that what he destroyed was not of the law. And his saying: 'Heaven and earth will pass away, but not one iota or one serif will pass away from the law' signified that the things which pass away before heaven and earth are not of the true law. Since, then, while heaven and earth still stand, sacrifices, kingdoms, the prophecies 'among the begotten of women,' and all such things have passed away, as not being commandments of God (hence he says: 'Every planting which the heavenly father did not plant will be uprooted'), for this reason, being himself a true prophet, he said: 'I am the gate of life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Peter argues that Jesus taught a method for distinguishing true from false scriptures, using several sayings attributed to Jesus to support the claim that the law contains both authentic and spurious elements.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γίνεσθε τραπεζῖται δόκιμοι","severity":"info","text":"The saying 'Become trustworthy money-changers' is not found in the canonical New Testament but appears in other early Christian literature, such as the Gospel of Thomas (logion 92) and patristic sources, as a metaphor for discernment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου","severity":"info","text":"This saying, 'Heaven and earth will pass away, but not one iota or one serif will pass away from the law,' is unattested in the canonical Gospels but echoes rabbinic and early Christian traditions about the inviolability of the law.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαδδουκαίους","severity":"info","text":"The Sadducees were a Jewish sect in the Second Temple period, often associated with the priestly aristocracy and rejection of oral tradition; here they are depicted as ignorant of the true scriptures, a common polemical trope in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a longer dialogue between Peter and Simon Magus, where Peter systematically defends Jesus' authority to interpret scripture, using a series of rhetorical questions and scriptural proofs.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a lacuna or corruption: the phrase 'ὐκ ἦλθον' likely should be 'οὐκ ἦλθον' (I did not come), and the quotation 'Ἐγώ εἰμι ἡ πύλη τῆς ζωῆς' (I am the gate of life) is incomplete in the manuscript, possibly due to a break in the source.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the sayings attributed to Jesus is unclear; they may be from apocryphal gospels or oral tradition. The phrase 'ἐν γεννητοῖς γυναικῶν' (among the begotten of women) is ambiguous, possibly referring to human prophecies as opposed to divine."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"ὁ δι' ἐμοῦ εἰσερχόμενος εἰσέρχεται εἰς τὴν ζωήν» ὡς οὐκ οὔσης ἑτέρας τῆς σσζειν δυναμένης διδασκαλίας. διὸ καὶ ἐβόα λέγων· «Δεῦτε πρὸς μὲ πάντες οἱ κοπιῶντες», τουτέστιν οἱ τὴν ἀλήθειαν ζητοῦντες καὶ μὴ εὑρίσκοντες αὐτήν, καὶ πάλιν· «Τὰ ἐμὰ πρόβατα ἀκούει τῆς ἐμῆς φωνῆς» καὶ ἄλλοτε· «Ζητεῖτε καὶ εὑρίσκετε», ὡς μὴ προδήλως κειμένης τῆς ἀληθείας. ἀλλὰ καὶ ἐξ οὐρανῶν μάρτυς φωνὴ ἠκούσθη λέγουσα· « ὗτός\n\nἐστίν μου ὁ υἱὸς ὁ ἀγαπητός, εἰς ὃν εὐδόκησα, τούτου ἀκούετε». καὶ πρὸς τούτοις ἐπὶ πλεῖον αὐτοὺς πεπλανημένους ἐλέγξαι θέλων τοὺς προφήτας, παρ' ὧν δὴ μεμαθηκέναι ἐβεβαίουν, ἐπιθυμοῦντας ἀληθείας καὶ μὴ μεμαθηκότας τελευτήσαντας ἀπεφήνατο εἰπών· «Πολλοὶ προφῆται καὶ βασιλεῖς ἐπεθύμησαν ἰδεῖν, ἃ ὑμεῖς βλέπετε, καὶ ἀκοῦσαι, ἃ ὑμεῖς ἀκούετε, καὶ ἀμὴν λέγω ὑμῖν, οὔτε εἶδον οὔτε ἤκουσαν». ἔτι μὴν ἔλεγεν· «Ἐγώ εἰμι περὶ οὗ Μωυσῆς προεφήτευσεν εἰπών· Προφήτην ἐγερεῖ ὑμῖν κύριος ὁ θεὸς ἡμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὥσπερ καὶ ἐμέ· αὐτοῦ ἀκούετε κατὰ πάντα. ὃς ἂν δὲ μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου, ἀποθανεῖται». ὅθεν ἀδύνατόν ἐστιν ἄνευ τῆς τούτου διδασκαλίας ἀληθείᾳ σῳζούσῃ ἐπιστῆναι, κἂν τὸν αἰῶνά τις ζητῇ ἔνθα τὸ ζητούμενον οὐκ ἔστιν. ἦν δὲ καὶ ἔστιν ἐν τῷ Ἰησοῦ ἡμῶν λόγῳ. πλὴν τἀληθῆ τοῦ νόμου εἰδὼς Σαδδουκαίοις πυνθανομένοις καθ' ὃν λόγον Μωυσῆς ἑπτὰ συνεχώρησεν γαμεῖν, ἔφη· «Μωυσῆς κατὰ τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν· ἀπ' ἀρχῆς γὰρ οὕτως οὐκ ἐγένετο. ὁ γὰρ κτίσας ἀπ' ἀρχῆς τὸν ἄνθρωπον ἄρσεν καὶ θῆλυ ἐποίησεν αὐτόν».","english":"The one who enters through me enters into life, as if there were no other teaching capable of saving. Therefore he also cried out, saying: \"Come to me, all you who labor,\" that is, those who seek the truth and do not find it, and again: \"My sheep hear my voice,\" and at another time: \"Seek and find,\" as if the truth were not plainly laid out. But also a voice was heard from heaven as a witness, saying: \"This is my beloved son, in whom I am well pleased; listen to him.\" And in addition, wishing to convict them as being even more deceived, the prophets, from whom they claimed to have learned, he declared that those who desired the truth and had not learned it died, saying: \"Many prophets and kings desired to see what you see and to hear what you hear, and truly I say to you, they neither saw nor heard.\" Furthermore, he said: \"I am the one about whom Moses prophesied, saying: 'The Lord our God will raise up a prophet for you from among your brothers, like myself; listen to him in all things. Whoever does not listen to that prophet will die.'\" Hence it is impossible without his teaching to stand in the saving truth, even if one seeks for an age where what is sought is not. It was and is in the word of our Jesus. But knowing the truth of the law, when the Sadducees asked him on what ground Moses permitted seven marriages, he said: \"Moses permitted it according to your hardness of heart; for from the beginning it was not so. For the one who created man from the beginning made him male and female.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦτε πρὸς μὲ πάντες οἱ κοπιῶντες","severity":"info","text":"A dominical saying not found in the canonical Gospels; it echoes Matt 11:28 but with different wording, suggesting a source from the Jewish-Christian Gospel tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὔτε εἶδον οὔτε ἤκουσαν","severity":"info","text":"A saying attributed to Jesus, not in the canonical Gospels, claiming that prophets and kings died without seeing or hearing what the audience experiences; it underscores the homily's theme of exclusive truth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προφήτην ἐγερεῖ ὑμῖν κύριος ὁ θεὸς ἡμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὥσπερ καὶ ἐμέ","severity":"info","text":"A prophecy attributed to Moses, not found in the Hebrew Bible or Septuagint; it likely reflects a Jewish-Christian tradition that identifies Jesus as the prophet like Moses.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαδδουκαίοις πυνθανομένοις καθ' ὃν λόγον Μωυσῆς ἑπτὰ συνεχώρησεν γαμεῖν","severity":"info","text":"The Sadducees are depicted as questioning Jesus about Mosaic permission for seven marriages; this reflects a known debate on polygamy in Jewish tradition, but the number 'seven' is unusual and may be symbolic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν τἀληθῆ τοῦ νόμου εἰδὼς","severity":"info","text":"This phrase marks a transition from a series of Jesus' sayings to a specific legal question, showing the homily's rhetorical structure: general teaching followed by concrete application.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἦν δὲ καὶ ἔστιν ἐν τῷ Ἰησοῦ ἡμῶν λόγῳ","severity":"caution","text":"The Greek is ambiguous: 'ἐν τῷ Ἰησοῦ ἡμῶν λόγῳ' could mean 'in the word of our Jesus' (as translated) or 'in our Jesus, the Word'; the latter would align with Logos theology, but the context favors the former.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἦν δὲ καὶ ἔστιν ἐν τῷ Ἰησοῦ ἡμῶν λόγῳ' is ambiguous: it may mean 'it was and is in the word of our Jesus' (referring to teaching) or 'it was and is in our Jesus, the Word' (a Christological reading). The translation adopts the former, but the latter is possible given the homily's high Christology.","The source of the non-canonical sayings is unclear; they may derive from the lost Gospel of the Hebrews or another Jewish-Christian source."],"confidence":"medium","notes":[]},{"i":69,"ref":"p69","source":"τοῖς δὲ νομίζουσιν (ὡς αἱ γραφαὶ διδάσκουσιν) ὅτι ὁ θεὸς ὀμνύει, ἔφη· «Ἔστω ὑμῶν τὸ ναὶ ναί, τὸ οὒ οὔ· τὸ γὰρ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν». καὶ τοῖς λέγουσιν ὅτι Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἀπέθανεν, ἔφη· « ὐκ ἔστιν θεὸς νεκρῶν, ἀλλὰ ζώντων». τοῖς δὲ οἰομένοις ὅτι ὁ θεὸς «πειράζει» (ὡς αἱ γραφαὶ λέγουσιν) ἔφη· «Ὁ πονηρός ἐστιν ὁ πειράζων», ὁ καὶ αὐτὸν πειράσας. τοῖς δὲ ὑπολαμβάνουσιν ὅτι ὁ θεὸς οὐ προγινώσκει, ἔφη· « ἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων, πρὶν αὐτὸν ἀξιώσετε». τοῖς δὲ πιστεύουσιν (ὡς αἱ γραφαὶ λέγουσιν) ὅτι μὴ πάντα βλέπει, ἔφη· «Ἐν τῷ κρυπτῷ εὔχεσθε» εἰπών· «Καὶ ὁ πατὴρ ὑμῶν ὁ βλέπων τὰ κρυπτὰ ἀποδώσει ὑμῖν». τοῖς δὲ οἰομένοις αὐτὸν μὴ ἀγαθὸν εἶναι (ὡς αἱ γραφαὶ λέγουσιν) ἔφη· «Τίνα ὑμῶν αἰτήσει υἱὸς ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ; ἢ καὶ ἰχθὺν αἰτήσει, μὴ ὄφιν ἐπιδώσει αὐτῷ; εἰ οὖν ὑμεῖς, πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ οὐράνιος δώσει ἀγαθὰ τοῖς αἰτουμένοις αὐτὸν καὶ τοῖς ποιοῦσιν τὸ θέλημα αὐτοῦ;» τοῖς δὲ αὐτὸν διαβεβαιουμένοις ἐν ναῷ εἶναι ἔφη· «Μὴ ὀμόσητε τὸν οὐρανόν, ὅτι θρόνος θεοῦ ἐστιν, μήτε τὴν γῆν, ὅτι ὑποπόδιον τῶν ποδῶν αὐτοῦ ἐστιν». τοῖς δὲ προλαβοῦσιν ὅτι θυσιῶν ὀρέγεται ὁ θεός, ἔφη· «Ὁ θεὸς ἔλεος θέλει καὶ οὐ θυσίας, ἐπίγνωσιν αὐτοῦ καὶ οὐχ ὁλοκαυτώματα». τοῖς δὲ πειθομένοις κακὸν αὐτὸν εἶναι (ὡς αἱ γραφαὶ λέγουσιν) ἔφη· «Μή με λέγε ἀγαθόν· ὁ γὰρ ἀγαθὸς εἷς ἐστιν». καὶ πάλιν·","english":"To those who think (as the scriptures teach) that God swears, he said: \"Let your yes be yes, your no be no; for anything beyond these is from the evil one.\" And to those who say that Abraham, Isaac, and Jacob died, he said: \"He is not a god of the dead, but of the living.\" To those who suppose that God 'tempts' (as the scriptures say), he said: \"The evil one is the one who tempts,\" the one who also tempted him. To those who assume that God does not foreknow, he said: \"For your heavenly Father saw that you need all these things, before you asked him.\" To those who believe (as the scriptures say) that he does not see everything, he said: \"Pray in secret,\" adding: \"And your Father, who sees the hidden things, will give to you.\" To those who suppose him not to be good (as the scriptures say), he said: \"Which of you, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If then you, being evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him and to those who do his will?\" To those who insist that he is in a temple, he said: \"Do not swear by heaven, that it is the throne of God, nor by the earth, that it is the footstool of his feet.\" To those who have assumed that God desires sacrifices, he said: \"God wants mercy, not sacrifices; recognition of him, not burnt offerings.\" To those who are persuaded that he is evil (as the scriptures say), he said: \"Do not call me good; for the good one is one.\" And again:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῖς δὲ νομίζουσιν ... ἔφη·","severity":"info","text":"The passage is a series of antitheses: each unit names a false belief (introduced by τοῖς ... νομίζουσιν/λέγουσιν/οἰομένοις) and counters it with a dominical saying introduced by ἔφη. The pattern is rhetorical, not narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔστω ὑμῶν τὸ ναὶ ναί, τὸ οὒ οὔ·","severity":"info","text":"This saying is not a direct biblical quotation but echoes the ascetic tradition of avoiding oaths; cf. Matt 5:34–37. The homilist attributes it to the true prophet, not to Jesus directly.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ θεὸς ἔλεος θέλει καὶ οὐ θυσίας","severity":"info","text":"This saying opposes the sacrificial cult of the Hebrew Bible (e.g., Leviticus) and aligns with the Pseudo-Clementine emphasis on inner piety over ritual. It reflects a second-century Christian-Jewish polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁ πονηρός","severity":"info","text":"Here 'the evil one' is a personification of the principle of evil, distinct from God. The homilist uses it to correct the scriptural notion that God tempts (cf. Gen 22:1).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῖς δὲ νομίζουσιν ... ἔφη·","severity":"info","text":"This passage is a key witness to the Pseudo-Clementine Homilies' use of proof-texts to refute anthropomorphic and sacrificial interpretations of the Old Testament. It was influential in later Christian anti-Jewish polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τοῖς δὲ νομίζουσιν (ὡς αἱ γραφαὶ διδάσκουσιν)","severity":"caution","text":"The phrase 'as the scriptures teach' is ambiguous: it may refer to the Old Testament or to heretical interpretations of it. The homilist does not specify which scriptures are meant.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (ἔφη) is not named; the context suggests the true prophet or Jesus, but the homilist does not clarify.","The phrase 'as the scriptures teach' (ὡς αἱ γραφαὶ διδάσκουσιν) may refer to the Old Testament or to heretical interpretations; the homilist does not specify."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"«Γίνεσθε ἀγαθοὶ καὶ οἰκτίρμονες ὡς ὁ πατὴρ ὁ ἐν τοῖς οὐρανοῖς, ὃς ἀνατέλλει τὸν ἥλιον ἐπ' ἀγαθοῖς καὶ πονηροῖς καὶ φέρει τὸν ὑετὸν ἐπὶ δικαίοις καὶ ἀδίκοις». τοῖς δὲ ἠπατημένοις πολλοὺς θεοὺς ὑπονοεῖν (ὡς αἱ γραφαὶ λέγουσιν) ἔφη· «Ἄκουε Ἰσραήλ, κύριος ὁ θεὸς ὑμῶν κύριος εἷς ἐστιν». Ὁμῶς ὁ Σίμων συνιδὼν ὅτι Πέτρος αὐτὸν συνάγει ταῖς γραφαῖς χρῆσθαι ὡς Ἰησοῦς ἐδίδαξεν, εἰς τὸν περὶ θεοῦ λόγον ἐξέτασιν γενέσθαι οὐκ ἠθέλησεν, καίτοιγε μεταθεμένου τοῦ Πέτρου ὡς αὐτὸς Σίμων ἠξίωσεν\n\nπρὸς πεῦσιν καὶ ἀπόκρισιν γενέσθαι τὴν ἐξέτασιν. πλὴν ἡ ζήτησις τριῶν ἐπεκράτησεν ἡμερῶν. ἐπιφωσκούσης δὲ τῆς τετάρτης νύχιος ὡς ἐπὶ Τύρον τῆς Φοινίκης ἐξώρμησεν. καὶ οὐ μετὰ πολλὰς ἡμέρας ἦλθόν τινες τῶν προόδων Πέτρῳ λέγοντες· Σίμων μεγάλα θαυμάσια ἐν Τύρῳ ποιῶν πολλοὺς τῶν ἐκεῖ κατεπλήξατο καί σε πολλαῖς διαβολαῖς μισεῖσθαι ἐποίησεν. Ταῦτα ἀκούσας ὁ Πέτρος τῇ ἐπιούσῃ νυκτὶ τῶν ἀκροατῶν τὸν ὄχλον συνελθεῖν ἐποίησεν. ὁμῶς συνελθοῦσιν ἔφη· Ἐπειδὴ ὁρμῶντός μου εἰς τὰ ἔθνη τὰ πολλοὺς θεοὺς λέγοντα, κηρύξαι καὶ διδάξαι ὅτι εἷς ἐστιν ὁ θεός, «ὃς οὐρανὸν ἔκτισε καὶ γῆν» καὶ τὰ ἐν αὐτοῖς πάντα, ὅπως ἀγαπήσαντες αὐτὸν σωθῆναι δυνηθῶσιν, προλαβοῦσα ἡ κακία τῷ τῆς συζυγίας νόμῳ προαπέστειλεν Σίμωνα, ἵνα οἱ ἄνθρωποι, ἐὰν τοὺς πολλοὺς θεοὺς λέγειν παύσωνται, καταγνόντες τῶν ἐπὶ γῆς λεγομένων, ἐν οὐρανῷ πολλοὺς θεοὺς εἶναι νομίσωσιν, ἵνα μηδέποτε τὸ τῆς μοναρχίας τιμήσαντες καλὸν εἰς τὸ παντελὲς μετὰ κόλασιν ἀπόλωνται.","english":"Be good and compassionate as the Father in the heavens, who makes the sun rise upon good and evil and brings rain upon the just and the unjust. To those deceived into supposing many gods (as the scriptures say), he said: \"Hear, O Israel, the Lord your God, the Lord is one.\" But Simon, seeing that Peter was gathering him to use the scriptures as Jesus taught, did not wish the examination concerning the word about God to take place, although Peter had changed, as Simon himself had requested, to have the examination by question and answer. Nevertheless, the inquiry lasted three days. At the approach of the fourth night, he set out by night for Tyre of Phoenicia. And not many days later, some of Peter's advance men came saying: Simon, performing great wonders in Tyre, has amazed many there and has caused you to be hated by many slanders. Hearing this, Peter on the following night caused the crowd of hearers to assemble. When they had assembled, he said: Since I am setting out to the nations that speak of many gods, to proclaim and teach that God is one, \"who created heaven and earth\" and all things in them, so that loving him they might be able to be saved, evil, anticipating by the law of pairing, sent Simon ahead, so that men, if they cease speaking of many gods, condemning those spoken of on earth, might think there are many gods in heaven, so that they may never honor the good of monarchy completely and perish with punishment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουε Ἰσραήλ, κύριος ὁ θεὸς ὑμῶν κύριος εἷς ἐστιν","severity":"info","text":"This is the Shema (Deuteronomy 6:4 LXX), a central monotheistic confession. The homily adapts it to counter polytheistic readings of scripture.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συζυγίας","severity":"info","text":"συζυγίας (pairing) is a technical term in Clementine literature for the cosmic principle that good and evil are sent in tandem. Here it explains why Simon precedes Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon Magus is the arch-heretic of early Christian tradition, often portrayed as a rival to Peter. His flight to Tyre and wonder-working echo Acts 8:9-24 and later apocryphal acts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from Peter's catechetical sayings to a narrative of Simon's flight and Peter's response. The three-day inquiry and nocturnal departure mark a structural break before the Tyre episode.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς οὐρανὸν ἔκτισε καὶ γῆν","severity":"info","text":"This phrase echoes Genesis 1:1 LXX and is a standard formula in early Christian monotheistic preaching. It reinforces the homily's anti-polytheistic argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὁμῶς","severity":"caution","text":"The Greek text has Ὁμῶς (but/however) twice, which may be a scribal error for Ὁμῶς (similarly) or a colloquial connective. The sense is clear but the exact reading is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς αἱ γραφαὶ λέγουσιν' (as the scriptures say) is ambiguous: it may refer to the preceding deception about many gods or to the following Shema quotation. The reading taken follows the English draft, linking it to the deception.","The Coptic Vorlage (if any) is lost; the Greek text is a translation from Syriac, so some terms (e.g., συζυγίας) may reflect Syriac theological vocabulary."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"καὶ τὸ δεινότατον, ἐπεὶ ἀληθὴς λόγος ἀπαράβλητον ἰσχὺν ἔχει, προλαμβάνων ταῖς διαβολαῖς πείθει αὐτοὺς αὐτὸ μηδὲ τὴν ἀρχὴν ἀναδέξασθαί μου, μήπως ὁ διαβάλλων αὐτὸς τῷ ὄντι διάβολος ἐλεγχθῇ καὶ ὁ ἀληθὴς λόγος ἀναδειχθεὶς πιστευθῆναι δυνηθῇ. χρὴ οὖν με ταχέως αὐτὸν ἐπικαταλαβεῖν, ἵνα μὴ ἡ διαβολὴ ἐνχρονίσασα παντελῶς πάντων ἐπικρατήσῃ. ἐπεὶ οὖν δεῖ τινα ὁρίσαι ἀντ' ἐμοῦ τὸν ἐμὸν ἀναπληροῦντα τόπον, μιᾷ προαιρέσει τοῦ θεοῦ δεηθῶμεν οἱ πάντες, ὅπως τῶν ὄντων ἐν ἡμῖν τὸν κρείττονα αὐτὸς πρόδηλον ποιήσῃ, ἵνα ἐπὶ τῆς Χριστοῦ καθέδρας καθεσθεὶς τὴν αὐτοῦ ἐκκλησίαν εὐσεβῶς οἰκονομῇ. τίς ἄρα ὁρισθήσεται; θεοῦ γὰρ βουλῇ ἀναδείκνυται μακάριος ὁ ἄνθρωπος ἐκεῖνος, ὃν καταστήσει ὁ κύριος αὐτοῦ ἐπὶ τῆς θεραπείας τῶν συνδούλων αὑτοῦ, τοῦ διδόναι αὐτοῖς τὰς τροφὰς ἐν καιρῷ αὐτῶν, μὴ ἐννοούμενον καὶ λέγοντα ἐν τῇ καρδίᾳ αὑτοῦ· Χρονίζει ὁ κύριός μου ἐλθεῖν. [καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὑτοῦ, ἐσθίων καὶ πίνων μετά τε πορνῶν καὶ μεθυόντων. καὶ ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ὥρᾳ, ᾗ οὐ προσδοκᾷ, καὶ ἐν ἡμέρᾳ, ᾗ οὐ γινώσκει, καὶ διχοτομήσει αὐτόν, καὶ τὸ ἀπιστοῦν αὐτοῦ μέρος μετὰ τῶν ὑποκριτῶν θήσει.] εἰ δέ τις τῶν παρεστώτων, διοικεῖν δυνάμενος τὴν ἀγνωμοσύνην τῶν ἀνθρώπων, ὑποστέλλεται, τῆς αὑτοῦ ἀναπαύσεως φροντίζων μόνης, καὶ αὐτὸς προσδοκάτω ἀκοῦσαι· «Δοῦλε πονηρὲ καὶ ὀκνηρέ, ἔδει σε τὸ ἀργύριόν μου προβαλεῖν ἐπὶ τῶν τραπεζιτῶν, καὶ ἐγὼ ἂν ἐλθὼν ἔπραξα τὸ ἐμόν· ἐκβάλετε τὸν ἀχρεῖον δοῦλον εἰς τὸ σκότος τὸ ἐξώτερον». καὶ εὐλόγως.","english":"And the most terrible thing is that, since the true word has incomparable power, by anticipating with slanders it persuades them not even to receive me in the first place, lest the slanderer himself be proven to be truly the devil and the true word, once revealed, be able to be believed. Therefore I must quickly overtake him, so that the slander, having lingered, does not completely prevail over all. Since then someone must be appointed in my place to fill my position, let us all with one purpose pray to God, that he himself make manifest the better one among us, so that, seated upon the throne of Christ, he may piously administer his church. Who then will be appointed? For by the will of God that man is declared blessed whom the Lord appoints over the service of his fellow servants, to give them their rations at their proper time, not thinking and saying in his heart: \"My master is slow to come.\" [And he begins to strike his fellow servants, eating and drinking with prostitutes and drunkards. And the master of that servant will come at an hour he does not expect, and on a day he does not know, and will cut him in two, and will place his unbelieving part with the hypocrites.] But if one of those present, who is able to manage the ingratitude of men, holds back, caring only for his own rest, let him also expect to hear: \"Wicked and lazy servant, you ought to have put my money out with the bankers, and I, coming, would have taken my due; cast out the worthless servant into the outer darkness.\" And rightly so.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καὶ τὸ δεινότατον","severity":"info","text":"The phrase introduces the climax of the argument: the slanderer's tactic of preventing any hearing of the true word, lest he be exposed as the devil.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διάβολος","severity":"info","text":"Here used both as 'slanderer' (etymological sense) and as 'the Devil', playing on the double meaning to equate the slanderer with Satan.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ σκότος τὸ ἐξώτερον","severity":"info","text":"The phrase 'outer darkness' echoes New Testament usage (e.g., Matthew 8:12, 22:13) and early Christian apocalyptic imagery for the place of punishment for the wicked.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τραπεζιτῶν","severity":"info","text":"Bankers (τραπεζῖται) in the Roman world handled deposits and loans; the parable of the lazy servant assumes a context of entrusted money and expected return.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δέ τις ... ὑποστέλλεται","severity":"info","text":"The passage presents a conditional structure: if a capable person shirks responsibility, he will be condemned as a worthless servant. This parallels the preceding parable of the negligent steward.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Χριστοῦ καθέδρας","severity":"info","text":"The 'throne of Christ' imagery is used in early Christian ordination contexts, reflecting the idea that the bishop's seat represents Christ's authority. This passage may have been cited in later debates on episcopal succession.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The bracketed section (from 'And he begins to strike' to 'with the hypocrites') may be a later interpolation or a variant reading; its presence in the Greek is uncertain and the Coptic text may differ."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":72,"ref":"p72","source":"σοῦ γάρ (φησίν), ἄνθρωπε, τοὺς λόγους μου ὡς ἀργύριον ἐπὶ τραπεζιτῶν βαλεῖν καὶ ὡς χρήματα δοκιμάσαι. τὸ οὖν πλῆθος τῶν πιστῶν δεῖ ἑνί τινι πείθεσθαι, ἵνα οὕτως ἐν ὁμονοίᾳ διατελεῖν δυνηθῇ. τὸ γὰρ εἰς ἀρχὴν μιᾶς λῆγον ἐξουσίας μοναρχίας εἰκόνι τοὺς ὑπείκοντας αἰτίᾳ εὐταξίας εἰρήνης ἀπολαύειν τίθησιν, τὸ δὲ πάντας φιλαρχοῦντας ἑνὶ μόνῳ ὑπεῖξαι μὴ θέλειν... καὶ αἰτίᾳ διαιρέσεως πάντως καὶ πεσεῖν ἔχουσιν. ἀλλ' ἔτι μὴν πειθέτω τὰ παρ' ὀφθαλμοῖς γινόμενα πῶς νῦν πολλῶν κατὰ πᾶσαν τὴν γῆν ὄντων βασιλέων συνεχῶς πόλεμοι γίνονται· ἔχει γὰρ ἕκαστος πρόφασιν εἰς πόλεμον τὴν ἑτέρου ἀρχήν. ἐὰν δὲ εἷς ᾖ τοῦ\n\nπαντὸς ἡγεμών, οὗ εἵνεκεν πολεμεῖ οὐκ ἔχων, ἀίδιον τὴν εἰρήνην ἔχει. πέρας γοῦν ὁ θεὸς τοῖς καταξιουμένοις αἰωνίου ζωῆς ἕνα ἐν τῷ τότε αἰῶνι βασιλέα τοῦ παντὸς καθίστησιν, ἵνα αἰτίᾳ μοναρχίας ἄπτωτος εἰρήνη γένηται. χρὴ οὖν ἑνί τινι ὡς ὁδηγῷ τοὺς πάντας ἕπεσθαι, ὡς εἰκόνα θεοῦ προτιμῶντας, τὸν δὲ ὁδηγὸν εἶναι τῆς εἰς τὴν ἁγίαν πόλιν εἰσιούσης εἰσόδου ἐπιστήμονα.","english":"For you,\" he says, \"O man, you must place my words like silver on a money-changer's table and test them like currency. Therefore the multitude of the faithful must obey one person, so that it may thus be able to continue in concord. For that which ends in a single authority, in the image of monarchy, causes those who submit to enjoy peace by reason of good order; but when all are eager to rule and unwilling to yield to one alone, they inevitably fall by reason of division. But let what happens before our eyes still persuade you: how now, when there are many kings throughout the whole earth, wars continually occur; for each has the other's rule as a pretext for war. But if there is one ruler of the whole, having no reason to wage war, he enjoys perpetual peace. Finally, God, for those deemed worthy of eternal life, establishes one king of the whole in that age, so that by reason of monarchy, unshakable peace may come. Therefore all must follow one person as a guide, honoring him as an image of God, and the guide must be knowledgeable of the entrance that leads into the holy city.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοὺς λόγους μου ὡς ἀργύριον ἐπὶ τραπεζιτῶν βαλεῖν","severity":"info","text":"The metaphor of testing words like silver on a money-changer's table underscores the homily's emphasis on rational discernment of teaching, a theme consistent with early Christian apologetic method.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μοναρχίας","severity":"info","text":"Monarchy here denotes single rule as a divine principle, not a political regime; it is linked to cosmic order and eschatological peace, echoing Hellenistic Jewish and early Christian political theology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὴν ἁγίαν πόλιν","severity":"info","text":"The 'holy city' likely alludes to the heavenly Jerusalem or the eschatological kingdom, a common motif in early Christian literature (cf. Revelation 21–22).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τραπεζιτῶν","severity":"info","text":"Money-changers (τραπεζῖται) were common in Greco-Roman marketplaces, testing coinage for purity; the analogy reflects the homily's audience familiar with commercial practices.","cites":[],"named_sources":["Horsley 1981"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"χρὴ οὖν ἑνί τινι ὡς ὁδηγῷ","severity":"info","text":"This passage forms a rhetorical climax: the argument from political analogy (many kings cause war) leads to the necessity of a single guide, mirroring the homily's broader call for unity under one teacher.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"εἰκόνα θεοῦ","severity":"info","text":"The phrase 'image of God' for a human leader parallels Philo's use (e.g., De Specialibus Legibus 4.164) and later imperial theology, but here it is applied to the Christian guide, not a secular ruler.","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]}],"ambiguities":["The identity of the 'one person' (ἑνί τινι) is ambiguous: it may refer to a bishop, a teacher, or Christ himself; the homily does not specify.","The phrase 'in that age' (ἐν τῷ τότε αἰῶνι) could refer to the eschatological future or to a symbolic present order."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"Τίνα δὲ ἄλλον αἱρήσομαι τῶν παρόντων ἢ Ζακχαῖον, πρὸς ὃν καὶ ὁ κύριος ἡμῶν εἰσιὼν ἀνεπαύσατο, τοῦ σσζεσθαι κρίνας ἄξιον εἶναι; καὶ τοῦτ' εἰπών, παρεστῶτι τῷ Ζακχαίῳ ἐπιβαλὼν τὴν χεῖρα, ἐβιάζετο ἐπὶ τὴν αὑτοῦ καθεσθῆναι καθέδραν. ὁ δὲ Ζακχαῖος προσπεσὼν τοῖς ποσὶν αὐτοῦ ἐδέετο, ὅπως τοῦ ἄρχειν αὐτὸν ἀπολύσῃ, μετὰ τοῦ ὑπισχνεῖσθαι καὶ λέγειν ὅτι· Ὁπόσα ποτὲ χρὴ τὸν ἄρχοντα ποιεῖν, ποιήσω, μόνον μοι τὸ ὄνομα τοῦτο μὴ ἔχειν χάρισαι· εὐλαβοῦμαι γὰρ τὸ τῆς ἀρχῆς ἐνδύσασθαι ὄνομα· πικροῦ γὰρ φθόνου καὶ κινδύνου γέμει. Καὶ ὁ Πέτρος ἔφη· ἰ τοῦτο εὐλαβῇ ἄρχων μὲν μὴ καλοῦ, ἀλλὰ ὁ καθεστώς, τοῦτο τοῦ κυρίου δεδωκότος λέγεσθαι τῷ εἰπεῖν· «Μακάριος ὁ ἄνθρωπος ἐκεῖνος, ὃν καταστήσει ὁ κύριος αὐτοῦ ἐπὶ τῆς θεραπείας τῶν συνδούλων αὑτοῦ». εἰ δὲ παντελῶς οὐ θέλεις γνωσθῆναι ὅτι ἐξουσίαν διοικήσεως ἔχεις, ἀγνοεῖν μοι ἔοικας ὅτι ἡ ὁμολογουμένη τοῦ προκαθεζομένου ἐξουσία πολύ τι δύναται πρὸς δυσωπίαν τοῦ πλήθους. ὡς γὰρ εἰληφότι τὴν ἐξουσίαν ἕκαστος πείθεται ὡς μεγάλην ἀνάγκην τὴν συνείδησιν ἔχων. τί δέ; οὐχὶ καὶ ἀσφαλῶς γινώσκεις ὅτι οὐχ ὡς οἱ ἄρχοντες τῶν ἐθνῶν ἄρχειν ἔχεις, ἀλλ' ὡς δοῦλος αὐτοῖς ὑπηρετῶν, ὡς πατὴρ ἀδικουμένοις, ὡς ἰατρὸς ἐπισκεπτόμενος, ὡς ποιμὴν φυλάσσων, συνελὼν ἐρῶ, τὰς πάσας ὑπὲρ τῆς αὐτῶν σωτηρίας φροντίδας ἔχων; ὅτι οἴει ἀγνοεῖν με οἵους καμάτους ἀναδέξασθαί σε βιάζομαι, ὑπὸ ὄχλων κρίνεσθαί σε ἀξιῶν, οἷς ἀρέσαι τινὰ ἀμήχανον; θεὸν δὲ εὖ πράττοντα πείθειν δυνατώτατον.","english":"Whom else among those present shall I choose but Zacchaeus, at whose house our Lord also rested when he entered, deeming him worthy to be saved? And having said this, laying his hand on Zacchaeus who stood by, he pressed him to sit down in his own seat. But Zacchaeus, falling at his feet, begged him to release him from ruling, while also promising and saying: \"Whatever it is necessary for the ruler to do, I will do; only grant me not to have this name; for I am afraid to put on the name of rule; for it is full of bitter envy and danger.\" And Peter said: \"If you are afraid of this, do not call it rule, but rather the office of one who is set over others, which the Lord has given to be spoken of when he said: 'Blessed is that man whom his Lord sets over the service of his fellow servants.' But if you absolutely do not wish it to be known that you have authority of administration, you seem to me to be ignorant that the acknowledged authority of the one who presides has great power to awe the multitude. For each one obeys him as having received authority, having conscience as a great necessity. What then? Do you not also know for certain that you are not to rule as the rulers of the nations rule, but to serve them as a slave, as a father to the wronged, as a physician visiting, as a shepherd watching, in short, having all care for their salvation? Do you think I am ignorant of what labors I am forcing you to undertake, deeming you worthy to be judged by crowds, whom it is impossible to please? But to persuade God when doing well is most possible.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ζακχαῖος","severity":"info","text":"Zacchaeus appears in the Pseudo-Clementine literature as a follower of Peter, distinct from the Gospel tax-collector. The homily draws on this tradition to present him as a model of reluctant authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριος ὁ ἄνθρωπος ἐκεῖνος, ὃν καταστήσει ὁ κύριος αὐτοῦ ἐπὶ τῆς θεραπείας τῶν συνδούλων αὑτοῦ","severity":"info","text":"Peter cites a saying of the Lord not found in the canonical Gospels. It may reflect an agraphon or a lost tradition about servant leadership, emphasizing appointment by God over self-assertion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρχή","severity":"info","text":"The Greek term ἀρχή (rule/office) is central. Zacchaeus fears the name of rule; Peter reinterprets it as a service role, using terms like δοῦλος (slave) and πατήρ (father) to redefine authority as pastoral care.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς δοῦλος ... ὡς πατὴρ ... ὡς ἰατρὸς ... ὡς ποιμὴν","severity":"info","text":"The series of metaphors for Christian leadership (slave, father, physician, shepherd) parallels 1 Clement 59.4 and later pastoral epistles, reflecting a common early Christian trope of authority as humble service.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρεστῶτι τῷ Ζακχαίῳ ἐπιβαλὼν τὴν χεῖρα","severity":"info","text":"The laying on of hands (ἐπιβαλὼν τὴν χεῖρα) is a ritual gesture of appointment, echoing ordination practices. This narrative moment transitions from Peter’s speech to Zacchaeus’s reluctant acceptance, marking a formal investiture.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πικροῦ γὰρ φθόνου καὶ κινδύνου γέμει","severity":"info","text":"Zacchaeus’s fear of rule as full of ‘bitter envy and danger’ reflects a topos in early Christian literature (e.g., Shepherd of Hermas) about the burdens of leadership, later influential in monastic humility traditions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Zacchaeus is ambiguous: the text may conflate the Gospel figure with a later tradition, but the homily does not clarify his background.","The phrase 'τοῦ σσζεσθαι κρίνας ἄξιον εἶναι' is textually uncertain; the double sigma may be a scribal error for σῴζεσθαι."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"διὸ δέομαι προθύμως ἀναδέξασθαι, διὰ θεόν, διὰ Χριστόν, ὑπὲρ τῆς ἀδελφῶν σωτηρίας, ὑπὲρ τῆς αὐτῶν οἰκονομίας καὶ σῆς ὠφελείας. καὶ τὸ ἕτερον δὲ λόγισαι ὅτι ὥσπερ κάματον καὶ κίνδυνον ἔχει τὸ τὴν Χριστοῦ ἐκκλησίαν οἰκονομεῖν, τοσούτῳ μείζων ὁ μισθός. ἀλλ' ἔτι μὴν καὶ ἡ κόλασις μείζων τῷ δυναμένῳ καὶ ἀπειθήσαντι. βούλομαι οὖν, πολυμαθέστερον εἰδώς σε τῶν παρεστώτων, δανείζειν καλὰς γνώμας, ἃς παρὰ τοῦ κυρίου πεπίστευσαι, ἵνα «εὖ δοῦλε ἀγαθὲ καὶ πιστέ» ἀκούσῃς καὶ μὴ ὥσπερ ὁ τὸ ἓν ἀποκρύψας τάλαντον, ἔγκλημα λαβὼν κολάσει ὑπεύθυνος ἀναφανῇς. εἰ δὲ μὴ βούλει ἀγαθὸς φύλαξ καταστῆναι τῆς ἐκκλησίας, ἕτερον ἀντὶ σοῦ μήνυσον, σοῦ πολυμαθέστερον καὶ πιστότερον. ἀλλὰ οὐ δώσεις· σὺ γὰρ καὶ τῷ κυρίῳ συνῆς καὶ τὰς θαυμασίους πράξεις ἱστόρησας καὶ διοίκησιν ἐκκλησίας μεμάθηκας. καὶ σοῦ μὲν ἔργον ἐστὶν κελεύειν ἃ δεῖ, τῶν ἀδελφῶν ὑπείκειν καὶ μὴ ἀπειθεῖν. ὑπείξαντες μὲν οὖν σωθήσονται, ἀπειθήσαντες δὲ ὑπὸ τοῦ Χριστοῦ κολασθήσονται, ὅτι ὁ προκαθεζόμενος Χριστοῦ τόπον πεπίστευται. διὸ ἤτοι τιμὴ ἢ ὕβρις τοῦ προκαθεζομένου εἰς Χριστὸν φέρεται, ἀπὸ δὲ Χριστοῦ εἰς τὸν θεὸν ἀναφέρεται. τοῦτο δὲ εἴρηκα, ἵνα καὶ αὐτοὶ οἱ ἀδελφοὶ τῆς πρὸς σὲ ἀπειθείας τὸν κίνδυνον αὐτῶν μὴ ἀγνοῶΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.","english":"Therefore I earnestly entreat you to undertake it willingly, for the sake of God, for the sake of Christ, for the salvation of the brethren, for their governance and your own benefit. And consider this further: just as there is labor and danger in administering Christ's church, so much greater is the reward. But also the punishment is greater for one who is able yet disobeys. I wish, therefore, knowing you to be more learned than those present, to lend you the good precepts which you have been entrusted with by the Lord, so that you may hear \"Well done, good and faithful servant,\" and not, like the one who hid the single talent, be found liable to punishment after receiving accusation. But if you do not wish to become a good guardian of the church, designate another in your place, more learned and faithful than you. But you will not do so; for you were with the Lord, you witnessed his marvelous deeds, and you have learned the administration of the church. And it is your task to command what is necessary, and the brethren's to obey and not to disobey. If they obey, they will be saved; if they disobey, they will be punished by Christ, because the one who presides has been entrusted with the place of Christ. Therefore, either honor or insult to the one who presides is borne to Christ, and from Christ it is carried up to God. I have said this so that the brethren themselves may not be ignorant of the danger of their disobedience toward you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"The Greek term 'οἰκονομίαν' (oikonomian) here means 'governance' or 'administration', referring to the management of the church community, not divine economy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ἓν ἀποκρύψας τάλαντον","severity":"info","text":"The reference to 'the one who hid the single talent' alludes to the Parable of the Talents (Matthew 25:14-30), where a servant is punished for hiding his master's money.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὖ δοῦλε ἀγαθὲ καὶ πιστέ","severity":"info","text":"The phrase 'Well done, good and faithful servant' echoes the commendation in the Parable of the Talents (Matthew 25:21, 23), where the faithful servants are praised.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προκαθεζόμενος","severity":"info","text":"The term 'προκαθεζόμενος' (prokathēzomenos) refers to the one who presides, likely a bishop or presbyter, whose authority is seen as representing Christ's place in the church.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a narrative where Clement persuades Zacchaeus to accept leadership, using a series of arguments: reward, punishment, duty, and the chain of honor from the presider to Christ to God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The emphasis on obedience to the presider and the chain of honor reflects early Christian hierarchical concerns, later influential in ecclesiastical polity discussions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the identity of the 'brethren' and the exact nature of Zacchaeus' reluctance are not fully specified."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"σιν, ὅτι, ὃς ἄν σοι κελεύσαντι ἀπειθήσῃ, Χριστῷ ἀπειθεῖ, Χριστῷ δὲ ἀπειθήσας θεὸν παροργίζει. Χρὴ οὖν τὴν ἐκκλησίαν ὡς πόλιν ἐν ὕψει ᾠκοδομημένην φιλόθεον ἔχειν τάξιν καὶ διοίκησιν καλήν. πρὸ πάντων ὁ ἐπίσκοπος ὡς ἄρχων περὶ ὧν λέγει ἀκουέσθω. οἱ πρεσβύτεροι τὰ κελευόμενα γίνεσθαι σπουδαζέτωσαν. οἱ διάκονοι ἐκπεριερχόμενοι τῶν ἀδελφῶν τὰ σώματα καὶ τὰς ψυχὰς ἐπισκεπτέσθωσαν καὶ τῷ ἐπισκόπῳ ἀντιβαλλέτωσαν. οἱ λοιποὶ πάντες ἀδελφοὶ τὸ ἀδικεῖσθαι ἀναδεχέσθωσαν· εἰ δὲ κρίνεσθαι θέλουσιν, περὶ ὧν ἀδικοῦνται, ἐπὶ τῶν πρεσβυτέρων συμβιβαζέσθωσαν· τὸν δὲ συμβιβασμὸν οἱ πρεσβύτεροι τῷ ἐπισκόπῳ προσαναφερέτωσαν. νέων δὲ μὴ μόνον κατεπειγέτωσαν τοὺς γάμους, ἀλλὰ καὶ τῶν προβεβηκότων, μήπως ζέουσα ἡ ὄρεξις προφάσει πορνείας ἢ μοιχείας λοιμὸν προσενέγκῃ τῇ ἐκκλησίᾳ. ὑπὲρ πᾶσαν γὰρ ἁμαρτίαν ἡ τῆς μοιχείας ἀσέβεια θεῷ ἐστύγηται, ὅτι οὐ μόνον αὐτὸν τὸν ἁμαρτήσαντα ἀναιρεῖ, ἀλλὰ καὶ τοὺς συνεστιωμένους καὶ συναμιλλωμένους· λύσσῃ γὰρ ἔοικεν, ὅτι τῆς ἰδίας μανίας μεταδιδόναι φύσιν ἔχει. σωφροσύνης οὖν χάριν σπευδέτωσαν τοὺς γάμους ἐπιτελεῖν μὴ μόνον οἱ πρεσβύτεροι, ἀλλὰ καὶ οἱ πάντες. ἡ γὰρ τοῦ μοιχησαμένου ἁμαρτία ἐπὶ τοὺς πάντας ἐλθεῖν βιάζεται. τὸ οὖν σπεύδειν σωφρονεῖν τοὺς ἀδελφούς, τοῦτο πρώτη ἐλεημοσύνη· ψυχῆς γάρ ἐστιν θεραπεία· ἡ γὰρ τροφὴ τοῦ σώματος ἀνάπαυσίς ἐστιν. ὅμως ἐὰν ἀγαπήσητε τοὺς ἀδελφοὺς ὑμῶν, οὐδὲν αὐτῶν ἀφαιρήσεσθε, ὧν δὲ ἔχετε μεταδώσετε·","english":"that whoever disobeys your command disobeys Christ, and having disobeyed Christ provokes God. Therefore the church must, like a city built on a height, have a godly order and good administration. Above all, let the bishop be heard as a ruler concerning what he says. Let the presbyters be zealous to carry out what is commanded. Let the deacons go about, visit the bodies and souls of the brethren, and report back to the bishop. Let all the remaining brethren accept being wronged; but if they wish to have judgment concerning the wrongs they suffer, let them be reconciled before the presbyters; and let the presbyters refer the reconciliation to the bishop. And let them not only hasten the marriages of the young, but also of those advanced in age, lest a burning desire, under pretext of fornication or adultery, bring a plague upon the church. For beyond every sin, the impiety of adultery is abhorred by God, because it not only destroys the sinner himself, but also those who share his table and his company; for it resembles a madness, since it has the nature of transmitting its own frenzy. Therefore for the sake of temperance, let not only the presbyters, but all, hasten to perform marriages. For the sin of the adulterer forces itself upon all. Thus hastening to make the brethren temperate is the first almsgiving; for it is a healing of the soul; for the nourishment of the body is a rest. Nevertheless, if you love your brethren, you will take nothing from them, but will share what you have.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν ἐκκλησίαν ὡς πόλιν ἐν ὕψει ᾠκοδομημένην","severity":"info","text":"The church is compared to a city built on a height, emphasizing visibility and order; this metaphor recurs in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συμβιβασμόν","severity":"info","text":"συμβιβασμός means 'reconciliation' or 'settlement' here, not merely 'agreement'; it implies a formal process overseen by presbyters and referred to the bishop.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μοιχείας ἀσέβεια","severity":"info","text":"Adultery is described as a 'plague' (λοιμός) that spreads like madness; this reflects ancient medical and moral views of contagion through sin.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸ πάντων ... οἱ λοιποὶ πάντες","severity":"info","text":"The passage presents a hierarchical chain: bishop, presbyters, deacons, then laity, each with specific duties; this mirrors early church order.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρώτη ἐλεημοσύνη","severity":"info","text":"Calling temperance 'first almsgiving' is distinctive; it reframes charity as spiritual healing, not material aid, a theme later developed in ascetic tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"νέων δὲ μὴ μόνον κατεπειγέτωσαν τοὺς γάμους","severity":"caution","text":"The Greek κατεπειγέτωσαν is ambiguous: it may mean 'hasten' or 'press for'; the context suggests urging marriage to prevent illicit sex, but the exact force is debated.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'νέων δὲ μὴ μόνον κατεπειγέτωσαν τοὺς γάμους' could be read as 'let them not only hasten the marriages of the young' or 'let them not only press for marriages of the young'; the sense of urgency is clear, but the precise nuance of κατεπειγέτωσαν is uncertain."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"πεινῶντας γὰρ θρέψετε, διψῶσιν ποτὸν παρέξετε, γυμνοὺς ἐνδύσετε, νοσοῦντας ἐπισκέψεσθε, τοῖς ἐν εἱρκταῖς ὡς δυνατὸν βοηθήσετε, ξένους εἰς τὰ ἑαυτῶν σκηνώματα προθύμως ἀποδέξεσθε, μηδένα μισήσετε. ὡς δὲ δεῖ εὐσεβεῖν, εὐγνωμονοῦντας ὑμᾶς ὁ ὑμέτερος διδάξει νοῦς. πρὸ δὲ πάντων (εἰ καὶ δεῖ ὑμῖν λέγειν) συνεχέστερον συνέρχεσθε, εἴθε καθ' ὥραν, ἐπεί γε ἐν ταῖς νενομισμέναις τῆς συνόδου ἡμέραις. ἐὰν γὰρ τοῦτο ποιῆτε, ἐντὸς τειχῶν ἀσυλίας ἐστέ· ἀρχὴ γὰρ ἀπωλείας ἀποταξία. μήτε οὖν προφάσει μικροψυχίας τῆς πρὸς ἀδελφὸν ἀπολειπέσθω τις τοῦ συνεδρεύειν. ἐὰν γάρ τις ὑμῶν ἀπολειφθῇ τοῦ συνάγεσθαι, τῶν σκορπιζόντων τὴν Χριστοῦ ἐκκλησίαν λογισθήσεται καὶ ὡς τῶν κατὰ τῶν τοῦ Χριστοῦ μαθητῶν ὑπάρξας κολασθήσεται. μετὰ μοιχῶν ἀποβληθήσεται. ὡς γὰρ μοιχὸς ὑπὸ τοῦ ἐν αὐτῷ πνεύματος προφάσει τινὸς ἑαυτὸν ἀφώρισεν, καὶ τῷ πονηρῷ κατ' αὐτοῦ χώραν ἔδωκεν πρόβατον ἁρπάσαι ὡς μανδρῶν ἔξω εὑρεθέν. πλὴν τοῦ ἐπισκόπου ὑμῶν ἀκούετε καὶ τιμὴν πᾶσαν αὐτῷ ἀπονέμοντες μὴ κάμητε, εἰδότες ὅτι προφάσει τῇ πρὸς αὐτὸν εἰς Χριστὸν φέρεται, ἀπὸ δὲ Χριστοῦ εἰς θεὸν ἀναφέρεται καὶ τῷ προσενέγκαντι πολυπλασίως ἀνταποδίδοται. θρόνον οὖν Χριστοῦ τιμήσετε· ὅτι καὶ Μωυσέως καθέδραν τιμᾶν ἐκελεύσθητε, κἂν οἱ προκαθεζόμενοι ἁμαρτωλοὶ νομίζωνται. καὶ ταῦτα μὲν ὑμῖν αὐτάρκως εἴρηται· αὐτῷ δέ, πῶς ἀμέμπτως βιοῦν, περιττὸν ἡγοῦμαι λέγειν, ὁπότε τοῦ κἀμὲ διδάξαντος δόκιμος ὑπάρχει μαθητής. πλήν, ἀδελφοί, ἔνια οὐ χρὴ ἀναμένειν ἀκούειν, ἀλλὰ καὶ ἀφ' ἑαυτῶν τὸ εὔλογον νοεῖν.","english":"For you will feed the hungry, provide drink for the thirsty, clothe the naked, visit the sick, help those in prison as you are able, gladly receive strangers into your own dwellings, and hate no one. As for how you must be pious, your own mind will teach you, being well-disposed. But above all (if I must tell you), assemble more frequently, if possible hourly, at least on the appointed days of assembly. For if you do this, you are within walls of sanctuary; for the beginning of ruin is disorder. Therefore let no one, on the pretext of ill feeling toward a brother, absent himself from gathering together. For if any of you is absent from the assembly, he will be counted among those who scatter Christ's church and will be punished as one who has acted against Christ's disciples. He will be cast out with adulterers. For just as an adulterer, by the spirit within him, on some pretext separated himself and gave the evil one room against him to snatch a sheep found outside the fold, so also will he be. Moreover, listen to your bishop and do not grow weary of showing him every honor, knowing that what is offered to him is borne to Christ, and from Christ is carried up to God, and is repaid manifold to the one who offered it. Therefore honor the throne of Christ; for you were commanded to honor even the seat of Moses, even if those who sit before you are thought to be sinners. And these things have been said to you sufficiently; but to him, how to live blamelessly, I consider it superfluous to say, since he is a proven disciple of the one who also taught me. However, brothers, some things you ought not to wait to hear, but to understand what is reasonable even by yourselves.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συνεχέστερον συνέρχεσθε","severity":"info","text":"The exhortation to assemble 'more frequently, if possible hourly' underscores the homily's emphasis on communal unity as a safeguard against spiritual ruin.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀρχὴ γὰρ ἀπωλείας ἀποταξία","severity":"info","text":"The phrase 'beginning of ruin is disorder' echoes a common biblical theme (cf. 1 Cor 14:40) linking ecclesiastical order with salvation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θρόνον οὖν Χριστοῦ τιμήσετε","severity":"info","text":"The 'throne of Christ' metaphor for the bishop's seat reflects early Christian appropriation of imperial and Jewish honorific language (cf. Moses' seat).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς μοιχὸς ... ἑαυτὸν ἀφώρισεν","severity":"info","text":"The comparison of a schismatic to an adulterer who separates himself from the fold parallels the Didache and Ignatius of Antioch, reinforcing early Christian discipline.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν τοῦ ἐπισκόπου ὑμῶν ἀκούετε","severity":"info","text":"This passage transitions from general exhortations to specific commands about the bishop, forming a chiastic structure that centers on episcopal authority.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἴθε καθ' ὥραν","severity":"caution","text":"The phrase 'if possible hourly' may be hyperbolic or reflect a textual variant; some manuscripts read 'daily' (καθ' ἡμέραν), altering the intensity of the assembly requirement.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴθε καθ' ὥραν' ('if possible hourly') may be a scribal exaggeration; alternative readings suggest 'daily' (καθ' ἡμέραν).","The identity of 'him' (αὐτῷ) in 'how to live blamelessly' is ambiguous—likely the bishop, but could refer to a specific individual."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"Ζακχαῖος μόνος ὑμῖν ὅλος ἑαυτὸν ἀσχολεῖν ἀποδεδωκώς, κοιλίαν ἔχων\n\nκαὶ ἑαυτῷ μὴ εὐσχολῶν, πῶς δύναται τὴν ἀναγκαίαν πορίζειν τροφήν; οὐχὶ δὲ εὔλογόν ἐστιν πάντας ὑμᾶς τοῦ ζῆν αὐτοῦ πρόνοιαν ποιεῖν, οὐκ ἀναμένοντας αὐτὸν ὑμᾶς αἰτεῖν; τοῦτο γὰρ προσαιτοῦντός ἐστιν· μᾶλλον δὲ τεθνήξεται λιμῷ ἢ τοῦτο ποιεῖν ὑποσταίη. πῶς δὴ καὶ ὑμεῖς οὐ δίκην ὑφέξετε, μὴ λογισάμενοι ὅτι «ἄξιός ἐστιν ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ»; καὶ μὴ λεγέτω τις· ὐκοῦν ὁ δωρεὰν παρασχεθεὶς λόγος πωλεῖται; μὴ γένοιτο. εἴ τις γὰρ ἔχων πόθεν ζῆν λάβοι, οὗτος πωλεῖ τὸν λόγον, εἰ δὲ μὴ ἔχων τοῦ ζῆν χάριν λαμβάνει τροφήν, ὡς καὶ ὁ κύριος ἔλαβεν ἔν τε δείπνοις καὶ φίλοις, οὐδὲν ἔχων ὁ εἰς αὖθις πάντα ἔχων, οὐχ ἁμαρτάνει. ἀκολούθως οὖν τιμᾶτε πρεσβυτέρους, κατηχητάς, διακόνους χρησίμους, χήρας εὖ βεβιωκυίας, ὀρφανοὺς ὡς ἐκκλησίας τέκνα· ἀλλὰ καὶ ὁπότε χρεία τινὸς πόρου πρός τι ἀναγκαῖον γένοιτο, ἅμα οἱ πάντες συμβάλλεσθε. εἰς ἀλλήλους εὐσεβεῖτε, μὴ ὀκνοῦντες πᾶν ὁτιοῦν ὑπὲρ τῆς ἑαυτῶν σωτηρίας ὑπομένειν. Καὶ ταῦτα εἰπὼν ἐπέθηκεν χεῖρα τῷ Ζακχαίῳ λέγων· Δέσποτα καὶ κύριε τῶν ὅλων, ὁ πατὴρ καὶ θεός, σὺ διαφύλαξον ποιμένα μετὰ ποίμνης. σὺ ἡ πρόφασις, σὺ ἡ δύναμις. ἡμεῖς τὸ βοηθούμενον, «σὺ ὁ βοηθός», «ὁ ἰατρός», «ὁ σωτήρ», «τὸ τεῖχος», ἡ ζωή, «ἡ ἐλπίς», «ἡ καταφυγή», ἡ χαρά, ἡ προσδοκία, ἡ ἀνάπαυσις, (συνελὼν ἐρῶ) σὺ ἡμῖν τὰ πάντα. πρὸς αἰώνιον ὕπαρξιν σωτηρίας συνέργησον,·ῦσαι, φύλαξον. πάντα δύνασαι. σὺ γὰρ ἄρχων ἀρχόντων καὶ κύριος κυρίων, δεσπότης βασιλέων.","english":"Zacchaeus alone has given himself entirely to you, having a stomach and not having leisure for himself, how can he provide the necessary food? Is it not reasonable for all of you to take thought for his living, not waiting for him to ask you? For that would be the act of a beggar; rather, he would die of hunger than submit to doing this. How then will you not be held accountable, not considering that \"the worker is worthy of his wages\"? And let no one say: \"So then, the word given freely is sold?\" Far from it. For if someone who has the means to live should receive, that person sells the word; but if someone who does not have the means to live receives food for the sake of living, as also the Lord received at dinners and from friends, having nothing and then having everything, he does not sin. Accordingly, then, honor the presbyters, catechists, useful deacons, widows who have lived well, orphans as children of the church; but also, whenever there is need of some resource for something necessary, all of you together contribute. Be pious toward one another, not hesitating to endure anything whatsoever for the sake of your own salvation. And having said this, he laid his hand on Zacchaeus, saying: Master and Lord of all, the Father and God, do you preserve the shepherd with the flock. You are the occasion, you are the power. We are the ones helped, \"you are the helper,\" \"the physician,\" \"the savior,\" \"the wall,\" life, \"the hope,\" \"the refuge,\" joy, expectation, rest, (to sum up) you are everything to us. For eternal existence of salvation, cooperate, save, guard. You can do everything. For you are the ruler of rulers and lord of lords, master of kings.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄξιός ἐστιν ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ","severity":"info","text":"This phrase echoes a biblical principle, possibly from the parable of the workers in the vineyard (Matthew 20:1-16) or a similar wisdom saying, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζακχαῖος","severity":"info","text":"Zacchaeus is a figure from the Clementine Homilies, traditionally identified as a companion of Clement and a bishop, not to be confused with the biblical tax collector of Luke 19:1-10.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρεσβυτέρους, κατηχητάς, διακόνους","severity":"info","text":"These terms denote early Christian church offices: presbyters (elders), catechists (teachers of catechumens), and deacons (servants), reflecting a structured community in the late second or third century.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ταῦτα εἰπὼν ἐπέθηκεν χεῖρα","severity":"info","text":"The narrative shifts from direct exhortation to a liturgical action: the laying on of hands and a prayer, marking a transition from instruction to ritual blessing.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σὺ ὁ βοηθός, ὁ ἰατρός, ὁ σωτήρ, τὸ τεῖχος, ἡ ἐλπίς, ἡ καταφυγή","severity":"info","text":"This series of divine epithets parallels early Christian liturgical acclamations and Jewish prayer traditions, such as the 'Thirteen Attributes' of God in the Amidah, adapted to a Christological context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δεσπότης βασιλέων","severity":"info","text":"The title 'master of kings' reflects a political-theological claim common in late antique Christian apologetic, asserting Christ's supremacy over earthly rulers, which influenced later Byzantine imperial ideology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at '·ῦσαι' (likely 'ῥῦσαι' = 'rescue'), which is restored in the English as 'save'.","The phrase 'ὁ δωρεὰν παρασχεθεὶς λόγος πωλεῖται' could be interpreted as a rhetorical question or a hypothetical objection; the English takes it as a direct question."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"σὺ δὸς ἐξουσίαν τῷ προκαθεζομένῳ λύειν ἃ δεῖ λύειν καὶ δεσμεῖν ἃ δεῖ δεσμεῖν, σὺ σόφισον· σὺ ὡς δι' ὀργάνου δι' αὐτοῦ τὴν ἐκκλησίαν τοῦ Χριστοῦ σου ὡς καλὴν νύμφην διαφύλαξον. σοῦ γάρ ἐστιν δόξα αἰώνιος, ὕμνος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος εἰς τοὺς σύμπαντας αἰῶνας. ἀμήν. καὶ ταῦτα εἰπὼν μετὰ ταῦτα ἔφη· Ὅσοι ποτὲ βαπτισθῆναι θέλετε, ἀπὸ τῆς αὔριον νηστεύειν ἄρξασθε καὶ καθ' ἡμέραν χειροθετεῖσθε καὶ περὶ ὧν θέλετε πυνθάνεσθε. ἔτι γὰρ ἡμερῶν δέκα ὑμῖν ἐπιμεῖναι θέλω. μετὰ δὲ τρεῖς ἡμέρας βαπτίζειν ἀρξάμενος, ἐμὲ φωνήσας καὶ Ἀκύλαν καὶ Νικήτην ἔφη· Μέλλων ἐπὶ τὴν Τύρον ὁρμᾶν μεθ' ἡμέρας ἑπτὰ βούλομαι ἐξ αὐτῆς ὑμᾶς ἀπελθόντας, παρὰ τῇ Χανανίτιδι Βερνίκῃ Ἰούστης θυγατρὶ λανθανόντως ἐπιξενωθέντας, παρ' αὐτῆς τὰ κατὰ τὸν Σίμωνα ἀκριβῶς μαθόντας γράψαι μοι. πολὺ γάρ μοι συμβάλλεται, ἵνα πρὸς αὐτὸ ἁρμόσωμαι. διὸ ἐξ αὐτῆς πορεύεσθε μετὰ εἰρήνης. καὶ δὴ βαπτίζοντα αὐτὸν ἐάσαντες, καθὼς ἐκέλευσεν, εἰς Τύρον αὐτὸν προήξαμεν τῆς Φοινίκης.","english":"You give authority to the one who presides to loose what must be loosed and to bind what must be bound, you give wisdom; you, as through an instrument, through him, preserve the church of your Christ as a beautiful bride. For yours is eternal glory, a hymn of Father and Son and Holy Spirit for all eternity. Amen. And having said this, after these things he said: \"All who wish to be baptized, from tomorrow begin to fast and each day receive the laying on of hands and inquire about what you wish. For I wish to remain with you for ten more days.\" And after three days, having begun to baptize, he called me and Aquila and Nicetas and said: \"Intending to set out for Tyre after seven days, I wish you to go from here, secretly lodging with the Canaanite woman Berenice, daughter of Justa, and from her, having learned accurately the matters concerning Simon, to write to me. For it greatly helps me, so that I may prepare myself against him. Therefore, go from here in peace.\" And indeed, having left him baptizing, as he commanded, we preceded him to Tyre of Phoenicia.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σὺ δὸς ἐξουσίαν τῷ προκαθεζομένῳ λύειν ἃ δεῖ λύειν καὶ δεσμεῖν ἃ δεῖ δεσμεῖν","severity":"info","text":"The speaker addresses the congregation, granting authority to the presiding bishop to bind and loose, a disciplinary power reflecting early church order.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προκαθεζομένῳ","severity":"info","text":"The term 'προκαθεζομένῳ' (the one who presides) likely refers to the bishop or presider, a key figure in early Christian liturgy and governance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὕμνος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"The doxology 'hymn of Father and Son and Holy Spirit' echoes early Trinitarian formulas, common in liturgical contexts from the 2nd century onward.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρὰ τῇ Χανανίτιδι Βερνίκῃ Ἰούστης θυγατρὶ","severity":"info","text":"Berenice, daughter of Justa, is a Canaanite woman; this reflects the Pseudo-Clementine narrative's setting in Phoenicia, with local characters aiding the apostles.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ταῦτα εἰπὼν μετὰ ταῦτα ἔφη","severity":"info","text":"This transitional phrase marks a shift from a homiletic address to narrative instructions about baptism and a mission to Tyre, typical of the work's composite genre.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἔτι γὰρ ἡμερῶν δέκα ὑμῖν ἐπιμεῖναι θέλω","severity":"info","text":"The ten-day period for fasting and instruction before baptism aligns with early Christian catechetical practices, though the exact duration varied.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (likely Peter) is not explicitly stated in this passage, but context from the work suggests it.","The phrase 'ἐμὲ φωνήσας' could refer to Clement himself, but the text does not name him here."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"[ Μ Λ Δ.] Καισαρείας δὲ τῆς Στράτωνος ἐξιὼν ἐγὼ Κλήμης, ἅμα Νικήτης τε καὶ Ἀκύλας, εἰς Τύρον τῆς Φοινίκης εἰσεβάλλομεν καὶ κατ' ἐντολὴν Πέτρου τοῦ ἀποστείλαντος ἡμᾶς ἐξενίσθημεν παρὰ Βερνίκῃ θυγατρὶ τῆς Χανανίτιδος Ἰούστης, ἥτις ἀσμενέστατα ἡμᾶς ἀπεδέξατο, καὶ πολλῇ μὲν τῇ πρὸς μὲ τιμῇ ἀγωνιῶσα, στοργῇ δὲ τῇ πρὸς Ἀκύλαν καὶ Νικήτην, διὰ χαρὰν ὡς συνήθης παρρησιαζομένη ἐφιλοφρονεῖτο καὶ πρὸς τὴν τοῦ σώματος θεραπείαν ἡμᾶς δεκτικῶς κατήπειγεν. συνιδὼν οὖν ὅτι βραχεῖαν ἡμῖν ὑπέρθεσιν ποιεῖσθαι ἐπέτρεπεν, Ὀρθῶς μέν, ἔφην, ποιεῖς ἐπισπεύδουσα τὰ τῆς ἀγάπης ἀποπληροῦν μέρη. προτιμητέος δὲ ταύτης ὁ πρὸς τὸν θεὸν ἡμῶν φόβος. δέδιμεν γὰρ ὑπὲρ πολλῶν ψυχῶν τὸν ἀγῶνα ἔχοντες τῆς ἐκείνων σωτηρίας προτιμᾶν τὴν ἡμετέραν ἀνάπαυσιν. πυνθανόμεθα γὰρ ὅτι Σίμων ὁ μάγος, ἐπὶ τῆς ἐν Καισαρείᾳ πρὸς τὸν κύριον ἡμῶν Πέτρον ζητήσεως ἡττηθείς, παραχρῆμα ἀποδρὰς ἐνταῦθα πολλὰ κακὰ διαπράσσεται. πᾶσι γὰρ τοῖς ὑπεναντίοις παρὰ τὴν ἀλήθειαν λοιδορῶν τὸν Πέτρον τὰς τῶν πολλῶν συναρπάζει ψυχάς. μάγος τε γὰρ αὐτὸς ὢν μάγον ἐκεῖνον ἀποκαλεῖ, καὶ πλάνος αὐτὸς ὢν πλάνον ἐκεῖνον ἀποκηρύσσει, καὶ ἐν ταῖς ζητήσεσιν ἐπὶ πάντων τὸ ἧττον ἀπενεγκάμενος καὶ φυγὼν αὐτὸς φάσκει νενικηκέναι, καὶ τοῦ Πέτρου μὴ δεῖν ἀκούειν πυκνότερον ἐντέλλεται, ὡς δῆθεν κηδόμενος ἵνα μὴ ὑπὸ δεινοῦ καταγοητευθῶσιν μάγου. ταῦτα οὖν μαθὼν ὁ κύριος ἡμῶν Πέτρος προαπέστειλεν ἡμᾶς ἐξεταστὰς τῶν λεχθέντων αὐτῷ ἐσομένους, ἵνα, εἰ οὕτως ἔχοι, γραψάντων ἡμῶν αὐτὸς μάθῃ καὶ ἐπελθὼν ἐξελέγξῃ αὐτὸν ἐκείνων ἄντικρυς ἐφ' ὧν αὐτὸν διέβαλλεν.","english":"Leaving Caesarea Stratonis, I, Clement, together with Nicetas and Aquila, entered Tyre of Phoenicia, and by the command of Peter who sent us, we were entertained by Bernice, daughter of Justa the Canaanite woman, who received us most gladly, and, striving with great honor toward me and with affection toward Aquila and Nicetas, she showed kindness, freely speaking with joy as one familiar, and eagerly pressed us to attend to the care of the body. Seeing, then, that she allowed us only a brief delay, I said, \"You do rightly in hastening to fulfill the duties of love. But the fear of our God must be preferred to this. For we are anxious, having a struggle for many souls, to prefer their salvation to our own rest. For we learn that Simon the Magician, having been defeated in the disputation at Caesarea against our lord Peter, immediately fled and is here committing many evils. For, slandering Peter contrary to the truth to all his opponents, he seizes the souls of the many. For being himself a magician, he calls that one a magician, and being himself a deceiver, he denounces that one as a deceiver, and having suffered defeat in the disputations before all and having fled, he himself claims to have conquered, and he more frequently commands that Peter not be listened to, as if caring lest they be bewitched by a terrible magician. Having learned these things, then, our lord Peter sent us ahead to be investigators of what was reported to him, so that, if it were so, when we wrote, he himself might learn and, coming, refute him in the very presence of those before whom he slandered him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Καισαρείας δὲ τῆς Στράτωνος","severity":"info","text":"Caesarea Stratonis (also known as Caesarea Maritima) was a major port city in Roman Palestine, rebuilt by Herod the Great. It serves as a key setting in the Pseudo-Clementine narratives.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σίμων ὁ μάγος","severity":"info","text":"Simon Magus is a central antagonist in the Pseudo-Clementine literature, portrayed as a heretic and magician opposing the apostle Peter. His defeat and flight are a recurring motif.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a first-person narrative by Clement, recounting travel and a speech. It transitions from hospitality to a warning about Simon Magus, setting up Peter's impending arrival.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The motif of Simon Magus slandering Peter as a magician and deceiver appears in other Pseudo-Clementine works, such as the Homilies and Recognitions, reflecting early Christian polemics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Pseudo-Clementine Homilies were influential in early Christian literature, though their attribution to Clement of Rome is pseudepigraphical. They circulated in Greek and were used by various Christian groups.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Bernice, daughter of Justa the Canaanite woman' is unclear; she may be a literary figure without historical attestation.","The phrase 'τῆς Χανανίτιδος Ἰούστης' could be read as 'Justa the Canaanite' or 'Justa of Canaan,' but the meaning is the same."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":80,"ref":"p80","source":"ἐπεὶ οὖν ὑπὲρ πολλῶν ψυχῶν ὁ κίνδυνος ἡμῖν πρόκειται, τούτου ἕνεκεν, τῆς τοῦ σώματος ἡμῶν ἀναπαύσεως πρὸς βραχὺ ἀμελήσαντες, παρὰ σοῦ τῆς ἐνταῦθα διαιτωμένης βουλόμεθα ἀψευδῶς μαθεῖν, εἰ ἅπερ ἠκούσαμεν ἀληθῆ τυγχάνει· καὶ λέγοις ἂν ἤδη ἡμῖν ἕκαστα. Ἡ Βερνίκη δὲ ἀξιωθεῖσα· Ταῦτα μὲν οὕτως, ἔφη, ἔχει ὡς ἠκούσατε, τὰ δὲ ἄλλα τὰ κατ' αὐτὸν τὸν Σίμωνα, ἅπερ ἴσως ἀγνοεῖτε, ἀκούσατε· φαντάσματά τε γὰρ καὶ ἰνδάλματα ἐν μέσῃ τῇ ἀγορᾷ φαίνεσθαι ποιῶν δι' ἡμέρας πᾶσαν ἐκπλήττει τὴν πόλιν καὶ προιόντος αὐτοῦ ἀνδριάντες κινοῦνται καὶ σκιαὶ πολλαὶ προηγοῦνται, ἅσπερ αὐτὰς ψυχὰς τῶν τεθνηκότων εἶναι λέγει. πολλοὺς δὲ γόητα αὐτὸν ἐλέγχειν πειρωμένους διαλλάξας πρὸς ἑαυτόν, εἶθ' ὕστερον προφάσει εὐωχίας βοῦν θύσας καὶ ἑστιάσας αὐτούς, διαφόροις νόσοις περιέβαλεν καὶ δαίμοσιν ὑπέβαλεν καί (ἵνα μὴ πολλὰ λέγω) πολλοὺς κακώσας θεὸς εἶναι ὑποληφθείς, πρὸς τῷ φοβερὸν εἶναι καὶ προτετίμηται. ὅθεν οὐκ οἴομαι δυνήσεσθαί τινα τοσοῦτον ἀναφθὲν πῦρ σβέσαι. οὐδὲ γὰρ ἐνδοιάζει τις περὶ ὧν ἐκεῖνος ἐπαγγέλλεται, ἀλλὰ τοῦτο οὕτως ἔχειν διαβεβαιοῦται ἕκαστος. διὸ τοῦ μὴ κινδυνεύειν ὑμᾶς χάριν παρακαλῶ μηδὲν ἐνχειρῆσαι πρὸς αὐτόν, πρὶν ἂν Πέτρος ἔλθῃ, ὃς μόνος δυνήσεται πρὸς τοσαύτην δυναστείαν (τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δοκιμώτατος ὑπάρχων μαθητής) ἀνταγωνίσασθαι. τοσοῦτον γὰρ πεφόβημαι τὸν ἄνδρα, ὡς εἰ μὴ καὶ ἄλλοτε πρὸς τὸν κύριόν μου Πέτρον διαΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.","english":"Since, then, the danger to many souls lies before us, for this reason, having neglected for a short time the rest of our body, we wish to learn from you, who dwell here, without falsehood, whether what we have heard is true; and you would now tell us each thing. And Bernice, being asked, said: These things are so as you have heard, but hear the other things concerning Simon himself, which perhaps you do not know: for he makes phantasms and apparitions appear in the middle of the marketplace by day, striking the whole city with awe, and as he proceeds, statues move and many shadows precede him, which he says are the very souls of the dead. And many who attempted to refute him as a sorcerer, having reconciled them to himself, then later, under the pretext of a feast, having sacrificed an ox and feasted them, he afflicted them with various diseases and subjected them to demons, and (to say not many things) having harmed many, he was supposed to be a god, in addition to being fearsome, and has been honored. Hence I do not think anyone will be able to extinguish such a fire that has been kindled. For no one doubts what he proclaims, but each one affirms that it is so. Therefore, for the sake of your not being in danger, I beg you to undertake nothing against him until Peter comes, who alone will be able to contend against such power (being the most approved disciple of our Lord Jesus Christ). For I so fear the man that, if not also at another time to my lord Peter, I have spoken.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σίμωνα","severity":"info","text":"Simon Magus, a Samaritan figure in early Christian literature, is portrayed as a rival of Peter and a sorcerer. This passage reflects the polemical tradition found in the Pseudo-Clementine Homilies and Recognitions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γόητα","severity":"info","text":"The Greek term γόητα (sorcerer) is used pejoratively to characterize Simon. It carries connotations of deceit and magic, central to the anti-heretical rhetoric of the work.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡ Βερνίκη δὲ ἀξιωθεῖσα","severity":"info","text":"Bernice's speech functions as a narrative warning, delaying the confrontation with Simon until Peter's arrival. This builds suspense and underscores Peter's authority as the sole capable opponent.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"φαντάσματά τε γὰρ καὶ ἰνδάλματα","severity":"info","text":"The description of Simon producing phantasms and moving statues parallels accounts in the Acts of Peter and other apocryphal acts, where Simon's magic is contrasted with Peter's divine miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Πέτρος","severity":"info","text":"Peter is here called 'the most approved disciple of our Lord Jesus Christ,' a title that reinforces his primacy in the Pseudo-Clementine tradition, which influenced later Christian views of apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"διαΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.","severity":"caution","text":"The Greek text ends with a modern editorial note ('Research project: DROMOI TES PISTES – Digital Patrology'), not part of the original homily. This should be excluded from the critical edition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸς τῷ φοβερὸν εἶναι' could be read as 'in addition to being fearsome' or 'besides being feared,' but the sense is clear: Simon's fearsome reputation adds to his prestige."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"λεχθεὶς τὸ ἧττον ἀπηνέγκατο, συνεβούλευσα ἂν ὑμῖν καὶ αὐτὸν πείθειν τὸν Πέτρον μὴ πειρᾶσθαι ἀντεξετάζεσθαι τῷ Σίμωνι. Κἀγὼ ἔφην· Ὁ κύριος ἡμῶν Πέτρος, εἰ ἠγνόει ὅτι αὐτὸς μόνος κατισχύει τῆς ἐκείνου δυναστείας, οὐκ ἂν ἡμᾶς προπέμπων ἐνετέλλετο, λανθανόντως τὰ κατὰ Σίμωνα διαμανθάνοντας αὐτῷ γράφειν. ὁμῶς ἐπεὶ ἑσπέρα κατειλήφει, ἁλῶν μεταλαβόντες ὑπνώσαμεν. ἕωθεν δέ τις τῇ Βερνίκῃ συνήθης ἐλθὼν ἔφη τὸν Σίμωνα εἰς τὴν Σιδῶνα ἐκπεπλευκέναι, τῶν δὲ αὐτοῦ μαθητῶν καταλελοιπέναι Ἀππίωνα τὸν Πλειστονίκην, ἄνδρα Ἀλεξανδρέα, γραμματικὸν τὴν ἐπιστήμην, ὃν πρὸς πατρός μοι φίλον ὄντα ἐπέγνων, καὶ Ἀννουβίωνα τὸν Διοσπολίτην τινὰ ἀστρολόγον καὶ Ἀθηνόδωρον τὸν Ἀθηναῖον τῷ Ἐπικούρου ἀρεσκόμενον λόγῳ. ἡμεῖς δὲ τὰ κατὰ τὸν Σίμωνα μαθόντες, ἕωθεν πάντα γράψαντες καὶ Πέτρῳ διαπέμψαντες, εἰς περίπατον ἀπετραπόμεθα. Καὶ Ἀππίων ἀπηντᾶτο ἡμῖν, οὐ μόνον μετὰ τῶν προειρημένων ἑταίρων τῶν δύο, ἀλλὰ καὶ μεθ' ἑτέρων ἀνδρῶν ὡς τριάκοντα. καὶ ἅμα τῷ ἰδεῖν με προσαγορεύσας καὶ καταφιλήσας ἔφη· ὗτός ἐστιν Κλήμης, περὶ οὗ ὑμῖν τῆς τε εὐγενείας καὶ τῆς ἐλευθεροπρεπείας πολὺν ἐποιούμην λόγον, ὅτι ἀνὴρ πρὸς γένους Τιβερίου Καίσαρος ὢν καὶ πάσης Ἑλληνικῆς παιδείας ἐξησκημένος ὑπὸ βαρβάρου τινός, τὴν προσηγορίαν Πέτρου, τὰ Ἰουδαίων ποιεῖν καὶ λέγειν ἠπάτηται. ὅθεν ἀξιῶ συναγωνίσασθαί μοι πρὸς τὴν διόρθωσιν αὐτοῦ. καὶ ἐφ' ὑμῶν αὐτοῦ πυνθάνομαι. λεγέτω μοι, ἐπειδὴ πρὸς τὸ εὐσεβεῖν ἑαυτὸν ἀποδεδωκέναι νομίζει, πῶς οὐχὶ τὰ μέγιστα ἀσεβεῖ, καταλιπὼν μὲν τὰ πάτρια, ἀποκλίνας δὲ εἰς ἔθη βάρβαρα. κἀγὼ ἀπεκρινάμην·","english":"the one who was worsted in the debate carried off the lesser share, I would have advised you to persuade Peter himself not to attempt to contend with Simon. And I said, \"Our lord Peter, if he were ignorant that he alone prevails over that man's power, he would not, when sending us forth, have commanded us to learn secretly the matters concerning Simon and write to him.\" Nevertheless, since evening had overtaken us, we partook of salt and slept. At dawn, a certain person familiar with Bernice came and said that Simon had sailed to Sidon, but had left behind of his disciples Appion the Pleistonices, a man of Alexandria, a grammarian by profession, whom I recognized as a friend of my father, and Annubion the Diospolite, an astrologer, and Athenodorus the Athenian, who adhered to the doctrine of Epicurus. And we, having learned the matters concerning Simon, wrote everything at dawn and sent it to Peter, and then turned to a walk. And Appion met us, not only with the two aforementioned companions, but also with about thirty other men. And as soon as he saw me, he greeted and kissed me, and said, \"This is Clement, about whom I have spoken much to you concerning his nobility and liberality, that being a man of the lineage of Tiberius Caesar and trained in all Greek learning, he has been deceived by some barbarian, by name Peter, into doing and saying the things of the Jews. Hence I ask you to join with me in correcting him. And I inquire of him in your presence. Let him tell me, since he thinks he has devoted himself to piety, how he does not commit the greatest impiety by abandoning his ancestral customs and turning to barbarian practices.\" And I answered,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀππίωνα τὸν Πλειστονίκην","severity":"info","text":"Appion the Pleistonices is likely a fictionalized version of the Alexandrian grammarian Apion, known for anti-Jewish writings and debates with Jews in the first century CE.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀννουβίωνα τὸν Διοσπολίτην","severity":"info","text":"Annubion the Diospolite is an otherwise unattested figure; the name suggests an Egyptian astrologer from Diospolis (Thebes), fitting the Hellenistic milieu of the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀθηνόδωρον τὸν Ἀθηναῖον τῷ Ἐπικούρου ἀρεσκόμενον λόγῳ","severity":"info","text":"Athenodorus the Athenian is presented as an Epicurean; Epicurean philosophy was often polemicized against in early Christian literature for its materialism and denial of providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Τιβερίου Καίσαρος","severity":"info","text":"The claim that Clement is of the lineage of Tiberius Caesar is a fictional genealogical flourish, common in Hellenistic romance, to elevate Clement's social status before his conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κἀγὼ ἔφην","severity":"info","text":"This passage is a first-person narrative by Clement, recounting his encounter with Appion; it serves as a dramatic interlude before the theological debate with Simon Magus resumes.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"λεχθεὶς τὸ ἧττον ἀπηνέγκατο","severity":"caution","text":"The Greek text at the start is elliptical; the English draft supplies 'the one who was worsted in the debate carried off the lesser share' as a plausible reading, but the subject is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening clause 'λεχθεὶς τὸ ἧττον ἀπηνέγκατο' lacks a clear subject; the English draft interprets it as referring to a debater who lost, but the referent is not explicit in the Greek.","The phrase 'τῶν δὲ αὐτοῦ μαθητῶν καταλελοιπέναι' could mean Simon left behind these disciples or that they remained of their own accord; the context favors the former."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"Τὴν μὲν πρὸς ἐμέ σου ἀγαθὴν προαίρεσιν ἀποδέχομαι, τὴν δὲ ἀγνωσίαν ἀποσείομαι. ἡ μὲν γὰρ προαίρεσις ἀγαθή, ὅτι ἐν οἷς δοκεῖς καλοῖς, ἐν τούτοις εἶναί με θέλεις· ἡ δὲ γνῶσις οὐκ ὀρθῶς ἔχουσα φιλίας προφάσει ἐνεδρεύειν ἀγωνίζεται. καὶ ὁ Ἀππίων ἔφη· Ἀγνωσία σοι εἶναι δοκεῖ, τὰ πάτρια ἔθη φυλάττοντα τὰ Ἑλλήνων φρονεῖν; κἀγὼ ἀπεκρινάμην· Τὸν εὐσεβεῖν προαιρούμενον οὐ πάντως φυλάσσειν δεῖ τὰ πάτρια, ἀλλὰ φυλάσσειν μὲν ἐὰν ᾗ εὐσεβῆ, ἀποσείεσθαι δὲ ἐὰν ἀσεβῆ τυγχάνῃ. ἐνδέχεται γάρ τινα πατρὸς ἀσεβοῦς ὄντα εὐσεβεῖν βουλόμενον μὴ θέλειν τῷ τοῦ πατρὸς ἀκολουθεῖν. καὶ ὁ Ἀππίων ἀπεκρίνατο· Τί οὖν; τὸν σὸν πατέρα ἔφης κακοῦ βίου γεγονέναι; κἀγὼ ἔφην· Κακοῦ μὲν οὐκ ἦν βίου, κακῆς δὲ ὑπολήψεως. καὶ ὁ Ἀππίων· Τίς ἦν ἡ κακὴ αὐτοῦ ὑπόνοια, ἀκοῦσαι θέλω. κἀγὼ ἔφην· Ὅτι τοῖς τῶν Ἑλλήνων ψευδέσι κακοῖς ἐπίστευε μύθοις. καὶ ὁ Ἀππίων ἐπύθετο· Τίνες εἰσὶν οὗτοι τῶν Ἑλλήνων οἱ ψευδεῖς τε καὶ κακοὶ μῦθοι; κἀγὼ ἔφην· Ἡ περὶ θεῶν οὐκ ὀρθὴ δόκησις, ἥν, ἐὰν μακροθυμῇς, ἀκούσῃ μετὰ τῶν φιλομαθῶν. διὸ πρὸ τῶν διαλόγων εἴς τινα ἡσυχώτερον ὑποχωρήσωμεν ἤδη τόπον· ἐνταῦθα ὑμῖν διαλεχθήσομαι. τοῦ δὲ ἰδιολογεῖσθαί με βούλεσθαι αἰτία γέγονεν αὕτη, ἐπειδὴ οὐχ οἱ πολλοὶ οὐδὲ οἱ φιλοσοφοῦντες αὐτοὶ ἅπαντες γνησίως προσέρχονται τῇ τῶν ὄντων κρίσει. ἴσμεν γὰρ πολλοὺς καὶ τῶν ἐπὶ φιλοσοφίᾳ μέγα φρονούντων κενοδοξοῦντας ἢ χρηματισμοῦ χάριν περιβεβλημένους τὸν τρίβωνα καὶ οὐκ αὐτῆς ἀρετῆς ἕνεκεν, οἵπερ, ἐὰν μὴ εὕρωΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.","english":"I accept your good intention toward me, but I reject your ignorance. For the intention is good, because you wish me to be among those things which you consider good; but the knowledge, not being correct, strives to ambush under the pretext of friendship. And Appion said: \"Does it seem to you ignorance to guard ancestral customs and to think the things of the Greeks?\" And I answered: \"One who chooses to be pious must not by all means guard ancestral customs, but must guard them if they are pious, and reject them if they happen to be impious. For it is possible that someone, being the son of an impious father and wishing to be pious, may not wish to follow the father's ways.\" And Appion answered: \"What then? Did you say that your father was of an evil life?\" And I said: \"He was not of an evil life, but of an evil opinion.\" And Appion said: \"What was his evil supposition? I wish to hear.\" And I said: \"That he believed the false and evil myths of the Greeks.\" And Appion inquired: \"What are these false and evil myths of the Greeks?\" And I said: \"The incorrect opinion concerning the gods, which, if you are patient, you will hear along with the lovers of learning. Therefore, before the discussions, let us now withdraw to some quieter place; there I will discourse with you. And the reason why I wish to speak privately is this, because not the many, nor even all who philosophize, approach the judgment of realities genuinely. For we know that many even of those who think highly of philosophy are vainglorious or have put on the philosopher's cloak for the sake of gain, and not for the sake of virtue itself; who, if they do not find...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προαίρεσις","severity":"info","text":"The speaker distinguishes between good intention (προαίρεσις) and incorrect knowledge (γνῶσις οὐκ ὀρθῶς ἔχουσα), a key ethical contrast in the homily.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγνωσία","severity":"info","text":"Ἀγνωσία (ignorance) is used here in a moral sense, not mere lack of knowledge, but a failure to discern true piety from ancestral custom.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀππίων","severity":"info","text":"Appion (Ἀππίων) is a Greek grammarian and rhetorician of the 1st century CE, often portrayed in Christian literature as a pagan opponent. His presence here reflects the apologetic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸ τῶν διαλόγων","severity":"info","text":"The phrase 'before the discussions' signals a narrative pause, moving the debate to a quieter location, a common structural device in Clementine literature to frame extended theological argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τρίβων","severity":"info","text":"The reference to the philosopher's cloak (τρίβων) as a mark of vainglory or gain parallels critiques of false philosophers in contemporary Cynic and Stoic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εὕρω","severity":"caution","text":"The Greek text breaks off mid-sentence at εὕρω (find), indicating a lacuna or incomplete transmission in the manuscript tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (Clement or another interlocutor) is not explicit in this passage, though the context suggests Clement addressing Appion.","The break at εὕρω leaves the sentence unfinished; the intended completion is uncertain."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"σιν δι' ὃ φιλοσοφοῦσιν, ἐπὶ τὸ χλευάζειν τρέπονται. διὰ δὴ τοὺς τοιούτους ἐπιτήδειόν τινα πρὸς τὸ ἰδιάζειν τόπον ἐπιλεξώμεθα. Καί τις ἐν αὐτοῖς πλούσιος ἀνὴρ καὶ διὰ παντὸς χῶρόν τινα περὶ ἑαυτὸν κεκτημένος πανμούσων φύλλων ἔφη· Ἐπειδὴ σφόδρα καῦμα ἐπιφλέγει, βραχὺ τῆς πόλεως εἰς ἐμοὺς κήπους ὑποχωρήσωμεν. καὶ δὴ προϊόντες ἐκαθέζοντο, ἔνθα ἦν καθαρὰ ψυχρῶν ναμάτων·εύματα καὶ δένδρων παντοίων χλοερὰ σκέπη. ἔνθα ἐγὼ ἀσμένως ἐκαθεζόμην καὶ οἱ λοιποὶ περὶ ἐμέ, καὶ ἡσυχάζοντες ἀντὶ τῆς μελλούσης ἀξιοῦν με φωνῆς διὰ τοῦ ἀτενίζειν εἰς ἐμὲ δῆλοι ἦσαν τῆς ὑποσχέσεως τὴν ἀπόδειξιν ἀπαιτοῦντες. καὶ δὴ οὕτως λέγειν ἠρξάμην· Πολλή τις, ὦ ἄνδρες Ἕλληνες, ἡ διαφορὰ τυγχάνει ἀληθείας τε καὶ συνηθείας. ἡ μὲν γὰρ ἀλήθεια γνησίως ζητουμένη εὑρίσκεται, τὸ δὲ ἔθος, ὁποῖον ἂν παραληφθῇ, εἴτε ἀληθὲς εἴτε ψευδές, ἀκρίτως ὑφ' ἑαυτοῦ κρατύνεται, καὶ οὔτε ἀληθεῖ ὄντι αὐτῷ ἥδεται ὁ παραλαβὼν οὔτε ψευδεῖ ἄχθεται. οὐ γὰρ κρίσει, ἀλλὰ προλήψει ὁ τοιοῦτος πεπίστευκεν, γνώμῃ τῶν πρὸ αὐτοῦ ἐπ' ἀδήλῳ τύχῃ τὴν ἰδίαν ἐπιδεδωκὼς ἐλπίδα. καὶ οὐκ ἔστιν ῥᾳδίως ἀποδύσασθαι τὴν πάτριον περιβολήν, κἂν πάνυ αὐτῷ δεικνύηται μωρὰ καὶ καταγέλαστος οὖσα. αὐτίκα γοῦν ἐγὼ τὴν πᾶσαν Ἑλλήνων παιδείαν κακοῦ δαίμονος χαλεπωτάτην ὑπόθεσιν εἶναι λέγω. οἱ μὲν γὰρ αὐτῶν πολλοὺς θεοὺς εἰσηγήσαντο, καὶ τούτους κακοὺς καὶ παντοπαθεῖς, ἵνα ὁ τὰ ὅμοια πράττειν θέλων μηδὲ αἰδῆται (ὅπερ ἐστὶν ἀνθρώπου ἴδιον), παράδειγμα ἔχων τῶν μυθολογουμένων θεῶν τοὺς κακοὺς καὶ ἀσέμνους βίους.","english":"because of which they philosophize, they turn to mockery. So on account of such men, let us select a suitable place for private conversation. And one among them, a wealthy man who owned a place around himself full of all kinds of leaves, said: Since the heat is very intense, let us withdraw a little from the city into my gardens. And proceeding, they sat down where there was pure, cool water and the green shade of all kinds of trees. There I gladly sat down, and the rest around me, and being silent, instead of the voice they were about to demand of me, they were manifest by gazing at me, demanding the proof of the promise. And so I began to speak thus: There is a great difference, O Greek men, between truth and custom. For truth, when genuinely sought, is found; but custom, whatever it may be received as, whether true or false, is confirmed by itself without judgment, and the one who receives it is neither pleased if it is true nor distressed if it is false. For such a one has believed not by judgment but by preconception, having entrusted his own hope to the opinion of those before him on an uncertain chance. And it is not easy to strip off the ancestral garment, even if it is shown to him to be foolish and ridiculous. At once, then, I say that the whole education of the Greeks is the most grievous foundation of an evil demon. For some of them have introduced many gods, and these evil and subject to all passions, so that he who wishes to do similar things may not be ashamed (which is proper to a human), having as an example the evil and unseemly lives of the mythologized gods.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"πανμούσων φύλλων","severity":"info","text":"The phrase 'all kinds of leaves' likely refers to a garden with diverse trees and plants, a common setting for philosophical dialogue in Greek literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνηθείας","severity":"info","text":"συνηθείας (custom) is contrasted with ἀλήθεια (truth) as a key conceptual opposition in Clement's argument against pagan tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πολλή τις ... ἡ διαφορὰ","severity":"info","text":"This passage marks a structural shift from narrative to a formal speech, introduced by the phrase 'I began to speak thus', setting up a rhetorical contrast between truth and custom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κακοῦ δαίμονος","severity":"info","text":"The characterization of Greek education as the 'foundation of an evil demon' parallels early Christian polemics against pagan mythology, e.g., in Tatian's Address to the Greeks.","cites":[],"named_sources":["Tatian 2nd cent."],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν πᾶσαν Ἑλλήνων παιδείαν","severity":"info","text":"Clement's rejection of Greek paideia as demonic influenced later Christian critiques of classical learning, though the work's attribution to Clement of Rome is debated.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προλήψει","severity":"caution","text":"The term προλήψει (preconception) may carry Stoic overtones, but the text's Coptic transmission could obscure nuances; the Greek original is reconstructed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the wealthy man and the precise location of the gardens are unspecified; the Coptic text may abbreviate the setting."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"τῷ δὲ μηδὲ αἰδεῖσθαι οὐδὲ ἐλπίδα μετανοίας ὁ τοιοῦτος ἐμφαίνει. ἄλλοι δὲ εἱμαρμένην εἰσηγήσαντο, τὴν λεγομένην γένεσιν, παρ' ἣν μηδένα πάσχειν τι ἢ ποιεῖν δύνασθαι. ὁμοίως οὖν καὶ τοῦτο τῷ πρώτῳ ταὐτόν ἐστιν· νομίσας γάρ τις ὅτι παρὰ γένεσιν οὐδεὶς οὔτε πάσχειν οὔτε ποιεῖν ἔχει,·ᾳδίως ἐπὶ τὸ ἁμαρτάνειν ἔρχεται–καὶ ἁμαρτὼν οὐ μεταμελεῖται ἐφ' οἷς ἠσέβηκεν, ἀπολογίαν φέρων ὅτι ὑπὸ γενέσεως αὐτὰ ποιεῖν ἐξηναγκάζετο–καὶ ὡς τὴν γένεσιν κατορθῶσαι μὴ δυνάμενος, ἐφ' οἷς ἐξαμαρτάνει οὐδὲ τὸ αἰδεῖσθαι ἔχει. ἄλλοι δὲ ἀπρονόητον φορὰν εἰσηγοῦνται, ὡς αὐτομάτως τῶν πάντων περιφερομένων, οὐδενὸς ἐφεστηκότος δεσπότου. ταῦτα δὲ οὕτω νομίζειν, ὡς εἰρήκαμεν, πασῶν δοξῶν τυγχάνει οὖσα χαλεπωτάτη. ὡς γὰρ οὐκ ὄντος τοῦ ἐφεστῶτος καὶ προνοουμένου καὶ ἑκάστῳ τὸ κατ' ἀξίαν ἀπονέμοντος, πᾶν ὅτι δύνανται διὰ τὴν ἀφοβίαν εὐκόλως δρῶσιν. ὅθεν οὐ·ᾳδίως (ἢ τάχα οὐδὲ ὅλως) οἱ τὰ τοιαῦτα φρονοῦντες σωφρονίζονται· τὸν γὰρ ἐπιστρέφοντα κίνδυνον οὐ προορῶνται. ὁ δὲ τῶν (ὡς ὑμεῖς φατε) βαρβάρων Ἰουδαίων λόγος εὐσεβέστατός ἐστιν, ἕνα πατέρα καὶ δημιουργὸν τοῦδε τοῦ παντὸς εἰσηγούμενος, τῇ φύσει ἀγαθὸν καὶ δίκαιον· ἀγαθὸν μὲν ὡς μεταμελομένοις χαριζόμενον τὰ ἁμαρτήματα, δίκαιον δὲ ὡς ἑκάστῳ μὴ μετανοοῦντι κατ' ἀξίαν τῶν πεπραγμένων ἐπεξιόντα. οὗτος ὁ λόγος, εἰ καὶ μῦθος ὢν τυγχάνει, εὐσεβής γε ὢν οὐκ ἀσύμφορος ἂν εἴη τῷ βίῳ. ἕκαστος γὰρ προσδοκίᾳ τοῦ κριθήσεσθαι ὑπὸ τοῦ παντεπόπτου θεοῦ πρὸς τὸ σωφρονεῖν μᾶλλον τὴν ὁρμὴν λαμβάνει.","english":"Such a person shows that he is not even ashamed, nor does he have any hope of repentance. Others have introduced fate, the so-called genesis, according to which no one is able to suffer or do anything. This, then, is likewise the same as the first: for if someone thinks that no one can suffer or do anything contrary to genesis, he readily comes to sin—and having sinned, he does not repent of his impieties, offering the excuse that he was compelled to do these things by genesis—and since he cannot correct genesis, he does not even have shame for his transgressions. Others introduce an unprovidential motion, as if all things are carried around spontaneously, with no master presiding. To hold these opinions, as we have said, is the most grievous of all beliefs. For, as if there is no one presiding and providing and assigning to each according to merit, they easily do whatever they can because of their lack of fear. Hence those who hold such views are not easily (or perhaps not at all) brought to their senses; for they do not foresee the danger that awaits them. The teaching of the (as you call them) barbarian Jews is most pious, introducing one father and creator of this universe, good and just by nature: good in that he grants forgiveness of sins to those who repent, just in that he pursues each one who does not repent according to the merit of their deeds. This teaching, even if it happens to be a myth, being pious would not be unprofitable for life. For each person, in expectation of being judged by the all-seeing God, takes more impulse toward self-control.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γένεσις","severity":"info","text":"γένεσις here denotes astrological fate or birth-chart determinism, a common topic in early Christian polemic against fatalism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπρονόητον φοράν","severity":"info","text":"The phrase 'unprovidential motion' refers to Epicurean atomism, which denied divine providence and posited random atomic swerves.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βαρβάρων Ἰουδαίων","severity":"info","text":"The speaker adopts a non-Jewish perspective, calling Jews 'barbarians'—a Greek ethnographic term—to distance the argument from his own cultural stance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a three-part contrast: fatalism, Epicurean randomness, and Jewish monotheism, with the last deemed 'most pious' despite being called a myth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's positive evaluation of Jewish teaching as 'pious myth' reflects a Hellenistic Jewish apologetic strategy, later influential in Christian catechetical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μῦθος","severity":"caution","text":"The term 'myth' here is concessive, not dismissive; the author argues that even if the Jewish account is a myth, its ethical utility justifies belief.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the passage has a lacuna or uncertain reading: 'οὐ·ᾳδίως' may be a scribal error for 'οὐ ῥᾳδίως' (not easily). The translation follows the emended reading."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"εἰ δὲ καὶ ἀληθὴς εἴη ὁ λόγος, ἀπήλλαξε μὲν τὸν σωφρόΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nνως βεβιωκότα τῆς αἰωνίου κολάσεως, προσευεργέτηκεν δὲ τοῖς ὑπὸ τοῦ θεοῦ ἀιδίοις τε καὶ ἀπορρήτοις γιγνομένοις ἀγαθοῖς. Πλὴν ἐπάνειμι ἐπὶ τὴν πρωτίστην τῶν Ἑλλήνων δόξαν, τὴν πολλοὺς καὶ παντοπαθεῖς θεοὺς εἶναι μυθολογοῦσαν. καὶ ἵνα μὴ εἰς τὰ ἀσφαλῆ πολὺν ἀναλίσκω χρόνον, ἑκάστου τῶν λεγομένων θεῶν τὰς ἀσεβεῖς πράξεις εἰσηγούμενος, πάντας μὲν οὐκ ἂν εἴποιμι αὐτῶν τοὺς ἔρωτας, τοῦ Διός τε καὶ Ποσειδῶνος, Πλούτωνός τε καὶ Ἀπόλλωνος, Διονύσου τε καὶ Ἡρακλέους καὶ τῶν καθ' ἕνα ἕκαστον, ὧν οὐδὲ αὐτοὶ ἀγνοεῖτε ἐκ παιδείας Ἑλληνικῆς ὁρμώμενοι οὓς ἐπαιδεύθητε βίους, ἵνα ὡς ζηλωταὶ τῶν θεῶν τὰ ὅμοια πράττητε, ἀπ' αὐτοῦ δὲ τοῦ βασιλικωτάτου Διὸς ἄρξομαι, οὗ ὁ μὲν πατὴρ Κρόνος τὰ ἴδια τέκνα (ὡς λέγετε) καταπιών, τῇ ἐξ ἀδάμαντος ἅρπῃ τοῦ πατρὸς ὐρανοῦ τὰ μόρια θερίσας, τῆς πρὸς γονεῖς εὐσεβείας καὶ τῆς πρὸς τέκνα φιλίας τοῖς τὰ μυστικὰ τῶν θεῶν ζηλοῦσιν τὸν ὑπογραμμὸν ἔδειξεν. αὐτὸς δὲ ὁ Ζεὺς τὸν αὑτοῦ πατέρα δήσας καθεῖρξεν εἰς Τάρταρον καὶ τοὺς ἄλλους κολάζει θεούς. τοῖς δὲ ἀρρητουργεῖν θέλουσιν τὴν Μῆτιν γεννήσας κατέπιεν· ἦν δὲ ἡ Μῆτις γονή· βρέφος γὰρ καταπιεῖν ἀδύνατον. ὑπὲρ δὲ ἀπολογίας παιδεραστῶν Γανυμήδην ἁρπάζει. μοιχοῖς δὲ ὑπὲρ μοιχείας βοηθῶν αὐτὸς πολλάκις μοιχὸς εὑρίσκεται. ἀδελφοφθορεῖν δὲ προτρέπει ἀδελφαῖς συνελθών, Ἥρᾳ καὶ Δήμητρι καὶ τῇ οὐρανίᾳ Ἀφροδίτῃ, ἥν τινες Δωδώνην λέγουσιν.","english":"If this account were true, it would have released the one who has lived temperately from eternal punishment, and would have benefited those who partake of the eternal and ineffable goods that come from God. But I return to the foremost opinion of the Greeks, which mythologizes that there are many and all-suffering gods. And so that I may not spend much time on safe matters, recounting the impious deeds of each of the so-called gods, I would not mention all their loves—those of Zeus and Poseidon, of Pluto and Apollo, of Dionysus and Heracles, and of each one individually, which you yourselves, being of Greek education, do not ignore from the lives you were taught, so that as emulators of the gods you might do similar things—but I will begin from the most kingly Zeus himself, whose father Cronus (as you say) swallowed his own children, and with the adamantine sickle reaped the genitals of his father Uranus, thus showing to those who emulate the mysteries of the gods a pattern of piety toward parents and affection toward children. And Zeus himself, having bound his own father, confined him in Tartarus and punishes the other gods. And for those who wish to commit unspeakable acts, he begot Metis and swallowed her; but Metis was a woman, for it is impossible to swallow an infant. And as a defense for pederasts, he abducts Ganymede. And as an aid to adulterers in adultery, he himself is often found to be an adulterer. And he incites brother-seduction by consorting with his sisters, Hera and Demeter and the heavenly Aphrodite, whom some call Dodone.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"πρωτίστην τῶν Ἑλλήνων δόξαν","severity":"info","text":"The phrase 'foremost opinion of the Greeks' refers to the polytheistic mythology that Clement critiques, a standard target in early Christian apologetics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κρόνος ... καταπιών","severity":"info","text":"Clement's account of Cronus swallowing his children and castrating Uranus echoes Hesiod's Theogony (lines 154-210), a key source for Greek myth.","cites":[],"named_sources":["Hesiod Theogony"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μῆτιν","severity":"info","text":"Metis, here personified as a woman, is the Titaness of wisdom; Clement's claim that swallowing an infant is impossible highlights the absurdity of the myth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν ἐπάνειμι","severity":"info","text":"The phrase 'But I return' marks a structural shift from a hypothetical argument about fate back to the critique of polytheism, organizing the homily's rhetorical flow.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῇ οὐρανίᾳ Ἀφροδίτῃ, ἥν τινες Δωδώνην λέγουσιν","severity":"caution","text":"The identification of Aphrodite with Dodone is unusual; Dodone typically refers to a sanctuary of Zeus, suggesting a possible textual corruption or conflation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ζηλωταὶ τῶν θεῶν","severity":"info","text":"Clement's argument that myth encourages emulation of immoral acts was a common Christian critique, later echoed by Eusebius in his Praeparatio Evangelica.","cites":[],"named_sources":["Eusebius Praeparatio Evangelica"],"dropped_cites":[]}],"ambiguities":["The reference to 'Dodone' as a name for Aphrodite is unclear; it may be a scribal error or a local cult title not otherwise attested."],"confidence":"high","notes":[]},{"i":86,"ref":"p86","source":"τοῖς δὲ θυγατράσι μίγνυσθαι βουλομένοις Περσεφόνῃ συνεληλυθὼς παράδειγμα πονηρὸν ἐκ τῶν μύθων γίνεται. ἄλλα τε μυρία ἠσέβηκεν, ἵν' ὑπὸ τῶν δυσσεβῶν διὰ τὴν ὑπερβάλλουσαν ἀκρασίαν θεὸς εἶναι ὁ μῦθος δογματισθῇ. ἰδιώταις ἔχοις περὶ τῶν τοιούτων ὑπολήψεων ἀγανακτεῖν μετρίως εὔλογον, τοῖς δὲ ἐκ παιδείας ὁρμωμένοις τί δεῖ καὶ λέγειν; ὧν τινες γραμματικοὶ καὶ σοφισταὶ ἀξιοῦντες εἶναι τὰς τοιαύτας πράξεις θεῶν ἀξίας εἶναι βεβαιοῦσιν. αὐτοὶ γὰρ ἀκρατεῖς ὄντες, ταύτης τῆς μυθικῆς προφάσεως λαβόμενοι, ὡς δὴ μιμηταὶ τῶν κρειττόνων ἄσεμνα διαπραττόμενοι παρρησιάζονται. διὰ τοῦτο αὐτῶν πολλῷ ἔλαττον οἱ κατ' ἀγρὸν βιοῦντες ἐξαμαρτάνουσιν, οὐκ εἰσηγμένοι πονηρῶς δι' ὧν εἰσήχθησαν οἱ ταῦτα τολμῶντες, ἐκ παιδείας κακῆς ἀσεβεῖν μεμαθηκότες. οἱ γὰρ ἐκ παιδὸς διὰ τῶν τοιούτων μύθων μανθάνοντες γράμματα ἔτι ἁπαλῆς οὔσης τῆς ψυχῆς τὰς τῶν λεγομένων θεῶν ἀσεβεῖς πράξεις εἰς τὸν αὑτῶν συνφύουσι νοῦν. ὅθεν ἐπαυξηθείσης τῆς ἡλικίας ὡς κακὰ σπέρ ματα καταβληθέντα τῇ ψυχῇ τελεσφοροῦσιν· καὶ τὸ πάντων χαλεπώτατον ὅτι οὐδὲ ἐκκοπῆναι·ᾳδίως ἔστιν τὰ ἐρριζωμένα ἀσεβήματα, ὁπόταν ἀνδρωθεῖσιν αὐτοῖς χαλεπὰ εἶναι νοῆται. ἐν οἷς γὰρ ἕκαστος ἐκ παίδων ἐθίζεται, τούτοις ἐμμένειν ἥδεται, καὶ οὕτως τῆς συνηθείας οὐ πολὺ ἔλαττον πρὸς τὴν φύσιν δυναμένης, δυσμετάβλητοι γίνονται πρὸς τὰ μὴ ἀπ' ἀρχῆς αὐτοῖς καταβληθέντα τῇ ψυχῇ καλά. διὸ χρὴ καὶ τοὺς νέους μὴ τοῖς διαφθείρουσιν ἀσκεῖσθαι μαθήμασιν καὶ τοὺς ἐπὶ τῆς ἀκμῆς ὄντας ἐπιμελῶς ὑποστέλλεσθαι τῆς Ἑλλήνων ἐπακούειν μυθολογίας·","english":"For those who wish to have intercourse with their daughters, Zeus having consorted with Persephone becomes a wicked example from the myths. He has committed countless other impieties, so that by the impious, on account of his excessive intemperance, the myth might be dogmatized as a god. For private individuals it is reasonable to be moderately indignant about such opinions, but for those who come from education, what need is there even to say? Some of them, grammarians and sophists, who claim to be worthy, affirm that such actions are worthy of the gods. For they themselves, being intemperate, having seized this mythical pretext, as if imitators of the better ones, commit shameless acts with boldness. For this reason, those who live in the country sin much less than they, not having been wickedly introduced through the means by which those who dare these things were introduced, having learned impiety from a bad education. For those who from childhood learn letters through such myths, while the soul is still tender, grow the impious deeds of the so-called gods into their own mind. Hence, when their age increases, as evil seeds sown in the soul, they bring them to fruition. And the most grievous thing of all is that it is not easy to cut out the rooted impieties, when to them, having become men, they seem to be difficult. For in whatever each is habituated from childhood, he delights to abide in them, and thus, with habit being not much less powerful than nature, they become difficult to change towards the goods not sown in their soul from the beginning. Therefore it is necessary that the young not be trained in corrupting studies, and that those in their prime carefully refrain from listening to Greek mythology.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Περσεφόνῃ συνεληλυθώς","severity":"info","text":"The reference is to Zeus’s union with Persephone, a myth used here as a paradigm of impiety, not a direct scriptural citation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μῦθος","severity":"info","text":"μῦθος (myth) is used pejoratively throughout, contrasting with true Christian teaching; the author argues myths corrupt by presenting immoral divine behavior.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γραμματικοὶ καὶ σοφισταί","severity":"info","text":"Grammarians and sophists were educators in the Greek paideia; the author blames them for defending mythic immorality, a common patristic critique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a specific mythic example (Zeus and Persephone) to a general argument about the corrupting influence of Greek education on the young.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This critique of Greek mythology as a source of moral corruption echoes earlier Jewish-Hellenistic apologetic (e.g., Philo) and anticipates later Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκκοπῆναι·ᾳδίως","severity":"caution","text":"The text has a corrupt or mispointed form: ἐκκοπῆναι·ᾳδίως likely stands for ἐκκοπῆναι ῥᾳδίως (to be cut out easily); the dot may be a scribal error.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ἐκκοπῆναι·ᾳδίως is ambiguous due to a possible scribal corruption; the intended reading is probably ἐκκοπῆναι ῥᾳδίως."],"confidence":"high","notes":[]},{"i":87,"ref":"p87","source":"πολὺ γὰρ ἀμαθίας χείρονά ἐστιν τὰ παρ' αὐτοῖς μαθήματα, ὡς ἐκ τῶν κατ' ἀγρὸν οἰκούντων διὰ τὸ μὴ παιδευθῆναι τὰ παρ' Ἕλλησιν ἔλαττον\n\nἁμαρτανόντων ἀπεδείξαμεν. φευκτέον δὴ τοὺς τοιούτους μύθους αὐτῶν καὶ τὰ θέατρα καὶ τὰ βιβλία, εἴθε δυνατὸν ἦν καὶ τὰς πόλεις. κακῶν γὰρ μαθημάτων γέμοντες καὶ πνέοντες τοῖς συναμιλλωμένοις ὥσπερ λύσσαν τοῖς πλησίον μεταδιδόασιν ὧν πεπόνθασιν αὐτοί. τὸ δὲ χαλεπώτατον, ὅστις παρ' αὐτοῖς πλεῖον πεπαίδευται, πολλῷ τοῦ κατὰ φύσιν οὗτος φρονεῖν ἐκτέτραπται. τινὲς δὲ τῶν παρ' αὐτοῖς καὶ φιλόσοφοι εἶναι ἀξιοῦντες τὰ τοιαῦτα ἁμαρτήματα ἀδιάφορα τίθενται καὶ τοὺς ἐπὶ ταῖς τοιαύταις πράξεσιν χαλεπαίνοντας ἀνοήτους λέγουσιν. οὐ γάρ ἐστιν (φασί) τὰ τοιαῦτα τῇ φύσει ἁμαρτήματα, ὅσα θετοῖς ἀπηγόρευται νόμοις ὑπὸ τῶν κατ' ἀρχὰς γενομένων σοφῶν διὰ τὸ εἰδέναι ὅτι οἱ ἄνθρωποι εὐριπίστῳ ψυχῇ ἐπὶ τοῖς τοιούτοις μεγάλως ἀχθόμενοι πρὸς ἀλλήλους πόλεμον αἴρονται· ὧν ἕνεκα νόμον θέντες οἱ σοφοὶ τὰ τοιαῦτα ὡς ἁμαρτήματα ἀπηγόρευσαν. γελοῖον δὲ οὕτως ὑπολαμβάνειν. πῶς γὰρ οὐχ ἁμαρτήματά εἰσιν τὰ θορύβων καὶ φόνων καὶ πάσης ταραχῆς αἴτια; ἦ γὰρ οὐκ ἐκ μοιχείας ἀνακύπτουσιν βίων περιγραφαί, οἴκων ἀναστάσεις, μαγεῖαι, δόλοι, ἀπορίαι καὶ ἄλλα πλείω κακά; ἀλλὰ διὰ τί (φησίν) ὁ ἀνήρ, ἐὰν ἀγνοῇ τὴν ἑαυτοῦ γυναῖκα μοιχευομένην, οὐ ζηλοῖ, οὐ θυμοῦται, οὐ θορυβεῖ, οὐ πολεμεῖ; οὕτως οὐκ ἔστιν τῇ φύσει τὰ τοιαῦτα κακά, ἀλλὰ ἡ ἄλογος ἀνθρώπων δόκησις ταῦτα δεινοποιεῖ.","english":"For their teachings are far worse than ignorance, as we demonstrated from the fact that those dwelling in the countryside, because they have not been educated in Greek ways, sin less. One must flee such myths of theirs, and their theaters and their books—would that it were possible also to flee their cities. For they are full of evil teachings and breathe them out upon those who associate with them, like madness they transmit to those nearby what they themselves have suffered. And the most grievous thing is that whoever among them is more educated is far more perverted from thinking according to nature. Some among them who even claim to be philosophers set such sins as indifferent and call those who are distressed at such actions foolish. For such things are not, they say, sins by nature, but are forbidden by positive laws laid down by the wise men of old, because they knew that men, with their unstable soul, being greatly vexed at such things, take up war against each other; for which reason the wise, having established law, forbade such things as sins. But it is ridiculous to suppose this. For how are they not sins, when they are causes of uproars, murders, and every kind of turmoil? Or do not adulteries give rise to the ruin of lives, the overthrow of households, sorceries, deceptions, destitutions, and many other evils? But why, he says, if a man is ignorant that his own wife is being adulterated, does he not become jealous, not become angry, not raise an uproar, not go to war? Thus such things are not evil by nature, but the irrational opinion of men makes them terrible.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πολὺ γὰρ ἀμαθίας χείρονά ἐστιν τὰ παρ' αὐτοῖς μαθήματα","severity":"info","text":"The author argues that Greek paideia is worse than ignorance, a rhetorical inversion of the standard Hellenistic praise of education.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀδιάφορα","severity":"info","text":"The Greek term ἀδιάφορα ('indifferent') is a technical term from Stoic ethics, here used polemically to characterize philosophers who deny the naturalness of moral distinctions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θετοῖς νόμοις","severity":"info","text":"The distinction between natural law (φύσει) and positive law (θέσει) was a commonplace in Greek philosophical debates, especially among Sophists and in Plato's 'Laws'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλὰ διὰ τί (φησίν)","severity":"info","text":"The passage shifts into a dialogical objection (φησίν, 'he says'), a rhetorical device common in diatribe, presenting an opponent's argument to refute it.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λύσσαν","severity":"info","text":"The comparison of Greek teachings to a contagious madness (λύσσαν) echoes a topos in early Christian polemic, e.g., Tatian's 'Address to the Greeks'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἴθε δυνατὸν ἦν καὶ τὰς πόλεις","severity":"caution","text":"The wish to flee cities (καὶ τὰς πόλεις) may be hyperbolic; the Greek text is clear, but the rhetorical exaggeration could mislead readers about the author's practical stance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the opponent (φησίν) is unspecified; it may be a generic philosophical interlocutor or a specific school.","The phrase 'τῶν κατ' ἀγρὸν οἰκούντων' could refer to rural non-Greeks or to uneducated Greeks; the context favors the former."],"confidence":"high","notes":[]},{"i":88,"ref":"p88","source":"ἐγὼ δέ φημι ὅτι, κἂν μὴ τὰ δεινὰ ταῦτα συμβαίνῃ, ἐνδέχεται συνηθείᾳ τῇ πρὸς τὸν μοιχὸν ἢ τὸν ἄνδρα ἀπολιπεῖν ἢ καὶ συνοικοῦσαν ἐπιβουλεῦσαι ἢ τὰ τοῦ ἀνδρὸς κόπῳ πεπορισμένα τῷ μοιχῷ παρασχεῖν καὶ ἀποδημοῦντος τοῦ ἀνδρὸς συλλαβοῦσαν ἐκ τοῦ μοιχοῦ διὰ τὸ αἰδεῖσθαι τὸν ἔλεγχον τὸ κατὰ γαστρὸς φθεῖραι θελῆσαι καὶ γενέσθαι τεκνοκτόνον ἢ καὶ φθείρουσαν συνφθαρῆναι· εἰ δὲ συνόντος τοῦ ἀνδρὸς ἐκ μοιχοῦ συλλαβοῦσα τέκοι, ἀνατραφεὶς ὁ παῖς τὸν μὲν πατέρα ἀγνοεῖ, τὸν δὲ οὐκ ὄντα νομίζει, καὶ οὕτως ὁ μὴ πατὴρ τελευτῶν ἀλλοτρίῳ παιδὶ τὸν ἑαυτοῦ καταλείπει βίον. πόσα δὲ καὶ ἄλλα κακὰ ἐκ τῆς μοιχείας φυσικῶς ἀνακύπτειν φιλεῖ. καὶ οὐκ ἴσμεν τὰ κρύφια τῶν κακῶν. ὥσπερ γὰρ ὁ λυσσῶν κύων τούτους ἀναιρεῖ, ὧνπερ ἂν ψαύσῃ, τῆς ἀφανεστάτης λύσσης μεταδιδούς, οὕτως καὶ τῆς μοιχείας τὸ κρύφιον κακόν, κἂν ἀγνοῆται, τῆς διαδοχῆς τὴν ἐκκοπὴν ἐξεργάζεται. ἀλλὰ τοῦτο μὲν νῦν ἡμῖν παραλελείφθω, ἐκεῖνο δὲ πάντες ἴσμεν ὡς ἐπίπαν ἐπὶ τούτῳ τοὺς ἄνδρας ἀνεπισχέτως δυσχεραίνοντας πολέμους τε ἐπὶ τούτῳ ἐγηγερμένους καὶ οἴκων γενομένας ἀνατροπὰς καὶ πόλεων ἁλώσεις καὶ ἄλλα μυρία. διὰ τοῦτο ἐγὼ τῷ ἁγίῳ τῶν Ἰουδαίων θεῷ καὶ νόμῳ προσέφυγον ἀποδεδωκὼς τὴν πίστιν ἀσφαλεῖ τῇ κρίσει, ὅτι ἐκ τῆς τοῦ θεοῦ δικαίας κρίσεως καὶ νόμος ὥρισται καὶ ἡ ψυχὴ πάντως τὸ κατ' ἀξίαν ὧν ἔπραξεν ὁπουδήποτε ἀπολαμβάνει.","english":"I say that, even if these terrible things do not happen, it is possible that through familiarity with the adulterer or the husband a woman may leave her husband, or even while living with him may plot against him, or provide the adulterer with goods procured by her husband's labor, and while her husband is away, having conceived from the adulterer, out of shame at being found out, may wish to destroy the child in her womb and become a child-killer, or in destroying it may herself be destroyed. And if, while her husband is present, she conceives from an adulterer and gives birth, the child, when grown, does not know his father, but considers as father one who is not, and thus the one who is not the father, upon dying, leaves his own property to another's child. And how many other evils naturally arise from adultery. And we do not know the hidden evils. For just as a rabid dog kills those it bites, transmitting the most invisible rabies, so also the hidden evil of adultery, even if unknown, works the destruction of the lineage. But let this be set aside for now; we all know this, that generally men are unrestrainedly angered by this, and wars have been stirred up over it, and households have been overturned, and cities captured, and countless other things. For this reason I fled to the holy God and law of the Jews, having rendered my faith with secure judgment, because from the just judgment of God both law is ordained and the soul everywhere receives what it deserves according to its deeds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συνηθείᾳ τῇ πρὸς τὸν μοιχὸν ἢ τὸν ἄνδρα","severity":"info","text":"The phrase 'through familiarity with the adulterer or the husband' is ambiguous: it could mean the woman becomes familiar with either the adulterer or her husband, but the context suggests the adulterer is the catalyst for the evils listed.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τῷ ἁγίῳ τῶν Ἰουδαίων θεῷ καὶ νόμῳ","severity":"info","text":"The speaker's flight to 'the holy God and law of the Jews' reflects a common trope in early Christian literature, where Judaism is portrayed as a source of moral and legal purity, contrasting with Greek pagan culture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ γὰρ ὁ λυσσῶν κύων","severity":"info","text":"The simile of the rabid dog transmitting invisible poison echoes a similar image in Philo of Alexandria (e.g., De Specialibus Legibus 4.30-31), where adultery is compared to a contagious disease that corrupts lineage.","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλὰ τοῦτο μὲν νῦν ἡμῖν παραλελείφθω","severity":"info","text":"This phrase marks a rhetorical break, setting aside the detailed argument about hidden evils to move to a general observation about the public consequences of adultery, such as wars and city destructions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἐκ τῆς τοῦ θεοῦ δικαίας κρίσεως","severity":"info","text":"The concept of divine judgment and the soul receiving its due according to deeds reflects a theme common in early Christian and Jewish apocalyptic literature, influencing later patristic thought on moral retribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συνηθείᾳ τῇ πρὸς τὸν μοιχὸν ἢ τὸν ἄνδρα' could be read as familiarity with either the adulterer or the husband, but the context favors the adulterer as the cause of the woman's actions."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"Ταῦτά μου εἰπόντος ὁ Ἀππίων ἐπήνεγκεν τῷ λόγῳ· Τί γάρ; οὐχὶ καὶ οἱ Ἑλλήνων (ἔφη) νόμοι τὰ φαῦλα ἀπαγορεύουσιν καὶ τοὺς μοιχοὺς κολάζουσιν; κἀγὼ ἔφην· ὐκοῦν οἱ Ἑλλήνων θεοὶ τὰ ἐναντία τοῖς νόμοις πράξαντες κόλασιν ὀφείλουσιν. πῶς δὲ καὶ σωφρονίζειν ἐμαυτὸν δυνήσομαι ὑπολαμβάνων ὅτι οἱ θεοὶ αὐτοὶ πρῶτοι ἅμα τῇ μοιχείᾳ τὰ χαλεπὰ πάντα\n\nδιεπράξαντο καὶ δίκην οὐ δεδώκασιν, ταύτῃ μᾶλλον ὀφείλοντες διδόναι ὡς μὴ δουλεύοντες ἐπιθυμίᾳ; εἰ δὲ ὑπέκειντο, πῶς ἦσαν θεοί; καὶ ὁ Ἀππίων· Ἔστωσαν ἡμῖν σκοποὶ μηκέτι θεοί, ἀλλ' οἱ δικασταὶ εἰς οὓς ἀφορῶντες φοβηθησόμεθα ἁμαρτάνειν. κἀγὼ ἔφην· ὐκ ἔσθ' ὅμοιον, ὦ Ἀππίων· ὁ μὲν γὰρ πρὸς ἄνθρωπον ἔχων τὸν σκοπὸν ἐλπίδι τοῦ λαθεῖν τολμήσει ἁμαρτάνειν, ὁ δὲ θεὸν παντεπόπτην τῇ ἑαυτοῦ ψυχῇ ὁρισάμενος, εἰδὼς αὐτὸν λαθεῖν μὴ δύνασθαι καὶ τὸ λάθρα ἁμαρτεῖν παραιτήσεται. ταῦτα ὁ Ἀππίων ἀκούσας ἔφη· Ἤιδειν ἐξότε ἤκουσα Ἰουδαίοις σε προσομιλοῦντα, ἠλλοιῶσθαι τὴν γνώμην. καλῶς γὰρ εἴρηταί τινι· «Φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί». κἀγὼ ἔφην· ὐκοῦν ἐπανορθοῦσιν ἤθη ἄχρηστα ὁμιλίαι καλαί. καὶ ὁ Ἀππίων ἔφη· Σήμερον πεπληροφορήμην τὴν σὴν ἐπιγνῶναι ἔνστασιν, διὸ σοὶ πρώτῳ εἰπεῖν συνεχωρήσαμεν· αὔριον δὲ ἐνταῦθα, εἴ σοι φίλον ἐστίν, ἐπὶ τῶν αὐτῶν φίλων συνελθόντων ἀποδείξω, ὅτι οἱ θεοὶ ἡμῶν οὔτε μοιχοὶ ὄντες τυγχάνουσιν οὔτε φονεῖς οὔτε παίδων φθορεῖς, οὐκ ἀδελφαῖς ἢ θυγατράσιν πλησιάσαντες, ἀλλ' οἱ ἀρχαῖοι τὰ μυστήρια μόνους τοὺς φιλομαθεῖς εἰδέναι θέλοντες μύθοις οἷς εἴρηκας αὐτὰ προεκάλυψαν.","english":"When I said this, Appion countered my argument: \"What then? Do not the laws of the Greeks also forbid evil and punish adulterers?\" And I said: \"Then the Greek gods, having done the opposite of the laws, owe punishment. How can I discipline myself when I suppose that the gods themselves first committed all terrible things along with adultery and have not paid the penalty, when they ought rather to pay it as not being slaves to desire? But if they were subject to it, how were they gods?\" And Appion said: \"Let them be for us not gods but watchmen, the judges at whom we look and be afraid to sin.\" And I said: \"It is not the same, Appion. For one who has a human as his watchman will dare to sin in hope of escaping notice, but one who has defined an all-seeing god in his own soul, knowing that he cannot escape his notice, will forgo sinning in secret.\" Hearing this, Appion said: \"I knew from the time I heard you conversing with the Jews that your mind had changed. For it is well said by someone: 'Good manners are corrupted by evil company.'\" And I said: \"Then useless manners are corrected by good company.\" And Appion said: \"Today I have been fully convinced to recognize your obstinacy, therefore we allowed you to speak first. But tomorrow here, if it pleases you, with the same friends gathered, I will demonstrate that our gods are neither adulterers nor murderers nor corrupters of children, nor have they approached sisters or daughters, but that the ancients, wishing only the lovers of learning to know the mysteries, veiled them with the myths you have recounted.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταῦτά μου εἰπόντος","severity":"info","text":"The Greek opens with a genitive absolute, 'When I said this,' continuing the debate from the previous passage. The speaker (Clement) responds to Appion's challenge about Greek laws punishing adultery.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παντεπόπτην","severity":"info","text":"The term 'all-seeing' (παντεπόπτην) is a divine epithet, here used to contrast the limited oversight of human judges with God's omniscience. It underscores the homily's argument for moral deterrence through divine surveillance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί","severity":"info","text":"Appion quotes a proverb, 'Good manners are corrupted by evil company,' which echoes a sentiment found in the New Testament (e.g., 1 Cor 15:33) and classical sources. The speaker inverts it to argue for reform through good company.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀππίων","severity":"info","text":"Appion is a fictional or representative Greek interlocutor, possibly modeled on the Alexandrian grammarian Apion (1st century CE), known for anti-Jewish polemic. The debate reflects early Christian apologetic against pagan myths.","cites":[],"named_sources":["Eusebius Historia Ecclesiastica"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὔριον δὲ ἐνταῦθα","severity":"info","text":"This passage concludes the day's debate with a promise of continuation 'tomorrow here,' marking a structural break in the homily. The narrative shifts from Clement's argument to Appion's challenge, setting up the next section.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"μύθοις","severity":"info","text":"Appion defends Greek myths as allegorical veils for mysteries, a common apologetic strategy in late antiquity. This reflects the reception of pagan mythology in early Christian polemic, where Clement reinterprets myths as immoral literally.","cites":[],"named_sources":["Clement of Alexandria Stromata"],"dropped_cites":[]}],"ambiguities":["The identity of 'Appion' is uncertain; he may be a literary construct rather than a historical figure. The Greek text has minor orthographic variation (Ἀππίων vs. Ἀπίων).","The phrase 'ἐπὶ τῶν αὐτῶν φίλων' could mean 'before the same friends' or 'with the same friends present'; the translation opts for the latter."],"confidence":"high","notes":[]},{"i":90,"ref":"p90","source":"Ζῆνα γὰρ τὴν ζέουσαν οὐσίαν εἶναι φυσιολογοῦσιν, Κρόνον δὲ τὸν χρόνον καὶ Ῥέαν τὴν ἀεὶ·έουσαν τοῦ ὕδατος φύσιν. πλὴν ὡς ὑπεσχόμην, αὔριον τὸ καθ' ἕκαστον εἶδος ἕωθεν ὑμῖν συνελθοῦσιν ἀλληγορήσας τὴν τῶν ὄντων ἀλήθειαν ἐκφανῶ. κἀγὼ πρὸς ταῦτα ἔφην· ὔριον ὡς ὑπέσχου, οὕτως ποίησον· ἤδη δὲ ἐντεῦθεν καὶ πρὸς αὐτὰ ἃ μέλλεις λέγειν, ἄκουσον. αἱ τῶν θεῶν πράξεις εἰ μὲν ἀγαθαὶ οὖσαι κακοῖς μύθοις προεκαλύφθησαν, πολλὴ τοῦ σκεπάσαντος δείκνυται κακία, ὅτι τὰ σεμνὰ ἀπέκρυψεν κακοῖς διηγήμασιν, ἵνα μήτις αὐτῶν ζηλωτὴς γένηται· εἰ δὲ ἀληθῶς ἀσεβῆ διεπράξαντο, ἐχρῆν τοὐναντίον ἀγαθοῖς αὐτὰ ἐπισκέπειν, ἵνα μὴ οἱ ἄνθρωποι, ὡς εἰς κρείττονας ἀφορῶντες, ἁμαρτάνειν ἐπιχειρῶσιν ἐκείνοις παραπλήσια. ταῦτά μου εἰπόντος οἱ παρόντες φανεροὶ ἦσαν ἀρχὴν λαμβάνοντες τῆς πρὸς τοὺς ὑπ' ἐμοῦ λεχθέντας λόγους ἀγάπης. καὶ γὰρ συνεχῶς καὶ ἐσπουδασμένως ἀξιοῦντες πάντως με τῇ ὑστεραίᾳ ἐλθεῖν ἀπηλλάγησαν.\n\n[ Μ Λ ] Τῇ μὲν οὖν ἐν Τύρῳ ἐπιούσῃ ἡμέρᾳ καθὰ συνεταξάμεθα εἰς τὸν ἡσύχιον τόπον ἐλθών, τοὺς μὲν ἑτέρους μετά τινων καὶ ἄλλων ἰδὼν καὶ προσαγορεύσας, Ἀππίωνα δὲ μὴ ἑωρακώς, ἠρόμην τοῦ μὴ παρεῖναι ἐκεῖνον τὴν αἰτίαν. καί τις ἔφη δυσαρρώστως αὐτὸν ἀπ' αὐτῆς ἑσπέρας ἐσχηκέναι τὸ σωμάτιον. ἐμοῦ δὲ φήσαντος εὔλογον εἶναι παραχρῆμα ὁρμήσαντας ἐπισκέψασθαι αὐτόν, σχεδὸν οἱ πάντες ἠξίουν πρότερον διαλεχθῆναί με αὐτοῖς, εἶθ' οὕτως κἀκεῖνον ἐπισκέψασθαι δύνασθαι αὐτόν. μιᾶς οὖν πάντων γνώμης γενομένης λέγειν ἠρξάμην·","english":"They say that Zênas is the boiling substance in their physical philosophy, and Kronos is time, and Rhea is the ever-flowing nature of water. But as I promised, tomorrow at dawn, when you gather, I will allegorize each form and reveal the truth of reality. And I said to this: \"Do as you promised tomorrow; but now, even before what you are about to say, listen. If the deeds of the gods are good but were concealed by evil myths, great is the wickedness of the one who covered them, because he hid the noble things in evil narratives so that no one would become an emulator of them; but if they truly committed impious acts, the opposite should have been done—they should have been covered with good stories, so that people, looking to their betters, would not attempt to commit similar sins.\" When I said this, those present were clearly beginning to feel affection for the words I had spoken. For they kept earnestly and insistently asking me to come the next day without fail, and then they departed.\n\nOn the following day in Tyre, as we had agreed, I came to the quiet place. Seeing and greeting the others, along with some additional people, but not seeing Appion, I asked the reason for his absence. Someone said that his body had been unwell since that evening. When I said it was reasonable to go immediately to visit him, nearly all of them asked me to speak to them first, and then afterward we could visit him. So, with all of one mind, I began to speak.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ζῆνα","severity":"info","text":"The Greek accusative form Ζῆνα (Zēna) is a variant of Ζεύς (Zeus), here etymologized as ζέουσαν οὐσίαν (boiling substance), a Stoic allegory of elemental heat.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Κρόνον","severity":"info","text":"Κρόνον (Kronos) is glossed as χρόνον (chronon, time), a standard Stoic etymology linking the god to temporality.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ῥέαν","severity":"info","text":"Ῥέαν (Rhea) is derived from ἀεὶ ῥέουσαν (ever-flowing), referring to water's flux, another Stoic physical allegory.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The speaker's argument that myths should conceal good deeds or expose bad ones reflects a second-century critique of pagan mythology, common in early Christian apologetic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a debate (Appion's allegorical promise) to a narrative of the next day in Tyre, marked by the Coptic cue [Μ Λ] (likely a section break).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The audience's growing affection for the speaker's words and their insistence on his return prefigure a conversion narrative, typical of Clementine homiletic tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear transition at [Μ Λ]; the Coptic cue may indicate a manuscript break or a change in speaker.","The identity of 'the others' and 'some additional people' in Tyre is unspecified."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":91,"ref":"p91","source":"Ἐχθὲς ἐντεῦθεν ἀπαλλαγείς, ὦ φίλοι, ὁμολογῶ ὅτι πάνυ φροντίζων ὑπὲρ τῆς πρὸς Ἀππίωνα μελλούσης ἔσεσθαι ζητήσεως ὕπνου τυχεῖν οὐκ ἐδυνάμην. ἀγρυπνοῦντος δέ μου εἰσέδραμεν τὰ ἐν Ῥώμῃ πρὸς αὐτόν μοι μεμηχανημένα. ἦν δὲ τοιαῦτα. ἐκ παιδὸς ἐγὼ Κλήμης ἀληθείας ἐρῶν καὶ ζητῶν τὰ ψυχῇ διαφέροντα καὶ εἰς ἀνασκευὰς καὶ κατασκευὰς δαπανῶν τοὺς χρόνους καὶ μηθὲν τέλειον εὑρεῖν δυνάμενος, ὑπὸ τῆς ἀνίας ἐξώκειλα εἰς νόσον. καὶ δὴ ἐμοῦ κατακειμένου ὁ Ἀππίων ἐπιδημεῖ τῇ Ῥώμῃ, πατρικὸς ὤν μοι φίλος, καὶ ἐπιξενοῦται ἐμοὶ καὶ κλινήρη μαθὼν πρὸς ἐμὲ εἰσέρχεται ὡς ἰατρικῆς οὐκ ἀμύητος καὶ πυνθάνεται τῆς κατακλίσεως τὴν αἰτίαν. ἐγὼ δὲ τὸν ἄνδρα οὐκ ἀγνοῶν πάνυ Ἰουδαίους δι' ἀπεχθείας ἔχοντα, ὡς καὶ πολλὰ βιβλία κατ' αὐτῶν συγγεγραφέναι, καὶ αὐτὸν Σίμωνα νῦν οὐ διὰ φιλομάθειαν αὐτὸν εἰς φιλίαν προσέμενον, ἀλλ' ἐπειδὴ Σαμαρέα αὐτὸν οἶδεν μισοιουδαῖόν τε ὄντα καὶ κατὰ Ἰουδαίων προεληλυθότα, διὰ τοῦτο αὐτὸν προσῳκειώσατο, ἵνα δύναιτο κατὰ Ἰουδαίων τι παρ' αὐτοῦ μανθάνειν. ταῦτα ἐγὼ προειδὼς περὶ τοῦ Ἀππίωνος, ἅμα τῷ πυθέσθαι αὐτὸν τὴν αἰτίαν τῆς νόσου προσποιητῶς ἀπεκρινάμην, ὅτι τὰ νέων πάσχω καὶ ἀλγῶ τὴν ψυχήν. ὁ δὲ πρὸς ταῦτα ἔφη· Τέκνον, ὡς πατρὶ θαρσήσας λέγε, τίς σου τῆς ψυχῆς ἡ νόσος; ἐμοῦ δὲ προσποιητῶς πάλιν ἀναστενάξαντος ὡς δὴ περὶ ἔρωτος εἰπεῖν αἰδουμένου, διά γε τῆς σιωπῆς καὶ τοῦ κάτω νεύειν περὶ οὗ ἤθελον ἐνδείκνυσθαι παρεῖχον τὴν ὑπόνοιαν. ὁ δὲ ἐρᾶν με γυναικὸς ἀληθῶς ἀναπεισθεὶς ἔφη· ὐδέν ἐστιν ἐν τῷ βίῳ βοηθείας τυχεῖν μὴ δυνάμενον·","english":"Yesterday, when I departed from there, friends, I confess that I was so anxious about the coming debate with Appion that I could not get any sleep. While I lay awake, the things that had been contrived against him by me in Rome came into my mind. They were as follows. From childhood I, Clement, being a lover of truth and seeking what is beneficial for the soul, and spending my time in refutations and confirmations, and being unable to find anything perfect, was driven by distress into illness. And while I was lying sick, Appion arrived in Rome, being a friend of my father's, and he lodged with me, and learning that I was bedridden, he came to me, as one not uninitiated in medicine, and asked the cause of my confinement. I, knowing that the man was very hostile to the Jews, having even written many books against them, and that Simon himself now did not receive him into friendship out of love of learning, but because he knew him to be a Samaritan and a hater of Jews who had come forward against the Jews, and for this reason he had attached him to himself, so that he might be able to learn something from him against the Jews—I, knowing these things about Appion, as soon as he asked the cause of my illness, answered feignedly that I was suffering the passions of youth and was pained in my soul. He said to this: \"Child, speak boldly as to a father; tell me what is the sickness of your soul?\" And when I again sighed feignedly, as if ashamed to speak of love, I gave the impression by my silence and by looking down of what I wished to indicate. And he, truly persuaded that I was in love with a woman, said: \"There is nothing in life that cannot obtain help.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀππίων","severity":"info","text":"Appion (Apion) was a first-century CE Alexandrian grammarian and anti-Jewish polemicist, known for his attacks on the Jewish community in Egypt. Clement's portrayal of him as a hostile figure aligns with the historical Apion's reputation, as also reflected in Josephus' 'Against Apion'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σίμωνα","severity":"info","text":"Simon refers to Simon Magus, the Samaritan heretic and magician, a central antagonist in the Clementine literature. His association with Appion here underscores the narrative's anti-heretical polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐχθὲς ἐντεῦθεν ἀπαλλαγείς","severity":"info","text":"This passage begins a flashback within the larger narrative, recounting Clement's earlier illness and his feigned lovesickness to manipulate Appion. The shift from the previous passage's promise of allegorical interpretation to this personal recollection marks a structural pause.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"προσποιητῶς","severity":"info","text":"Clement's feigned responses (προσποιητῶς) are central to the episode's dramatic irony: the reader knows Clement is deceiving Appion, while Appion remains unaware. This rhetorical strategy highlights Clement's cunning in the service of truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σαμαρέα","severity":"info","text":"The term 'Samaritan' here carries a pejorative connotation, as Samaritans were often viewed with suspicion by both Jews and Christians. Simon Magus's Samaritan origin is used to explain his hostility toward Jews and his alliance with Appion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηθὲν τέλειον εὑρεῖν δυνάμενος","severity":"caution","text":"The phrase 'unable to find anything perfect' may reflect Clement's philosophical dissatisfaction, but the Greek μηθὲν τέλειον could also be read as 'nothing complete' or 'nothing final'. The ambiguity is intentional, mirroring Clement's spiritual restlessness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μηθὲν τέλειον εὑρεῖν δυνάμενος' is ambiguous: it may mean 'unable to find anything perfect' or 'unable to find anything complete/final', reflecting Clement's philosophical or spiritual quest.","The identity of 'Simon' is not explicitly clarified in this passage, but context and the wider work identify him as Simon Magus."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"καὶ γὰρ αὐτὸς ὅτε νέος ἤμην, ἐρασθεὶς γυναικὸς ἀξιολογωτάτης οὐ μόνον αὐτῆς τυχεῖν ἡγούμην ἀδύνατον εἶναι, ἀλλ' οὐδὲ προσαγορεῦσαί ποτε ἤλπιζον· καὶ ὅμως περιτυχών τινι ἰγυπτίῳ, πάνυ τὰ μάγων ἀκριβοῦντι, καὶ φιλωθεὶς ἐκφαίνω μου τὸν ἔρωτα, καὶ οὐ μόνον ἑαυτόν μοι παρεῖχεν πρὸς πᾶν ὃ ἐβουλόμην, ἀλλὰ δαψιλέστερον πρὸς μὲ φιλοτιμούμενος καὶ τὴν ἐπαοιδήν, δι' ἧς ἔτυχον, διδάσκειν οὐκ ἐφθόνεσεν. ἐκ δὲ τῆς ἐκείνου λαθραίας ὑποδείξεως πεισθεὶς τῇ τοῦ διδάξαντος ἀφθονίᾳ καὶ ἅπαξ ἐπιτυχών, ἐπαυσάμην τοῦ ἔρωτος. ὅθεν εἰ καὶ σὺ τοιοῦτόν τι πέπονθας ἀνθρωπίνως, θάρσησον ἡμῖν πρὸς τὸ ἀμέριμνον· ἐντὸς γὰρ ἡμερῶν ἑπτὰ πάντως αὐτῆς ἐπιτυχεῖν σε ποιήσω. ταῦτα ἀκούσας ἐγώ, εἰς τὸν ἐμὸν σκοπὸν ἀποβλέπων ἔφην· Σύγγνωθί μοι μὴ πάνυ πιστεύοντι μαγείαν ὑφεστάναι· πολλῶν γὰρ πολλὰ ἐπαγγελλομένων καὶ διαψευσαΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nμένων ἤδη πεπείραμαι. πλὴν δυσωπεῖ με καὶ εἰς ἐλπίδας ἄγει ἡ σὴ ὑπόσχεσις. δέδοικα δὲ ἐνθυμούμενος μὴ ἄρα οἱ δαίμονες τοῖς μάγοις ἐνίοτε πρὸς τὰ κελευόμενα οὐχ ὑπείκουσιν. καὶ ὁ Ἀππίων ἔφη· Ταῦτα ἐμοὶ σοῦ μᾶλλον συγχώρει εἰδέναι. πλὴν ἵνα μὴ δοκῇς πρὸς ὃ ἔφης, μηδὲν ἀκηκοέναι παρ' ἐμοῦ, μάθε πῶς ἀνάγκην ἔχουσιν οἱ δαίμονες τοῖς μάγοις ὑπείκειν περὶ ὧν κελεύονται. ὡς γὰρ ἀδύνατόν ἐστιν στρατιώτην ἀντειπεῖν τῷ ἡγουμένῳ, αὐτοῖς τε τοῖς ἡγουμένοις οὐχ οἷόν τε παρακοῦσαι βασιλέως (εἰ γάρ τις ἀντερεῖ τοῖς ἐφεστηκόσιν, πάντως τιμωρίας ἀξιοῦται), οὕτως ἀδύνατόν ἐστιν τοὺς δαίμονας μὴ ὑπουργεῖν τοῖς αὐτῶν ἡγουμένοις ἀγγέλοις.","english":"For when I myself was young, having fallen in love with a most worthy woman, I considered it not only impossible to obtain her, but I never even hoped to address her. Yet, having chanced upon an Egyptian who was thoroughly versed in the arts of the magi, and having become his friend, I revealed my love to him. He not only offered himself for everything I desired, but, being more generously ambitious on my behalf, he did not begrudge teaching me the incantation through which I succeeded. And, persuaded by his secret instruction, trusting in the generosity of my teacher, and having once succeeded, I ceased from my love. Therefore, if you too have suffered something of this sort in a human way, take courage from us for freedom from anxiety; for within seven days I will certainly cause you to obtain her. Hearing this, I, looking to my own purpose, said: Pardon me for not entirely believing that magic exists; for I have already experienced many who promise many things and are deceived. Yet your promise both shames me and leads me to hopes. But I am afraid, reflecting lest the demons sometimes do not yield to the magi in the things commanded. And Appion said: Allow me to know these things better than you. Yet, so that you may not seem to have heard nothing from me regarding what you said, learn how the demons are compelled to yield to the magi concerning what they are commanded. For just as it is impossible for a soldier to contradict his commander, and for the commanders themselves to disobey the king (for if anyone contradicts those set over them, he is certainly deemed worthy of punishment), so it is impossible for the demons not to serve those who are set over them, the angels.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἰγυπτίῳ","severity":"info","text":"The Egyptian magician is a stock figure in Greek literature, often associated with esoteric knowledge and magical arts. This reflects a common trope in early Christian polemic against pagan magic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαίμονες","severity":"info","text":"In this context, 'demons' are subordinate spirits in a hierarchy, compelled by magi through higher angelic powers. This reflects a Hellenistic and early Christian demonology where demons serve angels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative within Clement's first-person account, recounting Appion's argument for the efficacy of magic. It serves as a foil to Clement's skepticism and prepares for the debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The analogy of soldier-commander-king to demon-angel-magus echoes similar hierarchical arguments in Greco-Roman magical texts and early Christian apologetic, e.g., in Origen's Contra Celsum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαοιδήν","severity":"caution","text":"The term 'incantation' (ἐπαοιδή) is ambiguous: it could refer to a spoken charm or a written spell. The Coptic Vorlage may have had a more specific term, but the Greek is generic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Egyptian' is not specified; he may be a literary type rather than a historical figure.","The phrase 'within seven days' may be a conventional magical timeframe or a narrative device."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"καθ' ὧν ὁρκιζόμενοι φρίττοντες εἴκουσιν, εὖ εἰδότες ὅτι ἀπειθήσαντες πάντως κολάζονται. ἀλλὰ καὶ αὐτοὶ οἱ ἄγγελοι κατὰ τοῦ κρείττονος ὑπὸ μάγων ὁρκιζόμενοι ὑπείκουσιν, μήπως ἀπειθείας κριθέντες ἀπόλωνται. εἰ γὰρ μὴ πάντα ἔμψυχα ὄντα καὶ λελογισμένα προεώρα τὴν ἐκ τοῦ κρείττονος δίκην, σύγχυσις ἂν ἐγεγόνει, τῶν πάντων στασιαζόντων πρὸς ἄλληλα. κἀγὼ ἔφην· ὐκοῦν ὀρθῶς ἔχει τὰ ὑπὸ ποιητῶν καὶ φιλοσόφων λεγόμενα ὡς ἐν ᾅδου αἱ ψυχαὶ τῶν ἀσεβῶν κριθεῖσαι ἐφ' οἷς ἐτόλμησαν κολάζονται, οἷον Ἰξίωνος καὶ Ταντάλου Τιτυοῦ τε καὶ Σισύφου καὶ τῶν Δαναοῦ θυγατέρων καὶ ὅσοι ποτὲ ἄλλοι ἐνταῦθα ἠσέβησαν; καὶ πῶς, εἴγε ταῦθ' οὕτως μὴ ἔχει, δυνατὸν ἂν μαγείαν ὑφεστάναι; τοῦ δὲ εἰπόντος οὕτω τὰ ἐν ᾅδου ἔχειν, ἐγὼ ἐπυθόμην· Διὰ τί δὴ καὶ αὐτοὶ μαγείαν οὐ πεφοβήμεθα, ἐπὶ μοιχείας πεπεισμένοι τὴν ἐν ᾅδου δίκην; μαγείᾳ γὰρ βιάσασθαι τὴν μὴ θέλουσαν οὐ συντίθεμαι εἶναι δίκαιον. εἰ δέ τις αὐτὴν πείθειν ἐπαγγέλλεται, πρὸς τοῦτο μετὰ τοῦ καὶ χάριν ὁμολογεῖν ἑτοίμως ἔχω. καὶ ὁ Ἀππίων ἔφη· ὐ δοκεῖ σοι ταὐτὸν εἶναι, εἴτε μαγείᾳ αὐτῆς ἐπιτύχοις εἴτε πείσας λόγοις; κἀγὼ ἔφην· ὐ πάντως ὅμοιον· πολὺ γὰρ ἀφέστηκεν ἀλλήλων ἑκάτερον· ὁ μὲν γὰρ ἄκουσαν γυναῖκα τῇ τῆς μαγείας βίᾳ ἐπαναγκάσας ὡς ἐπιβουλεύσας σώφρονι χαλεπωτάτην ὑπέχει τὴν δίκην, ὁ δὲ λόγῳ πείσας καὶ ἐπὶ τῇ αὐτῆς ἐξουσίᾳ καὶ βουλῇ ποιησάμενος τὴν αἵρεσιν οὐκ ἐβιάσατο. ἧττον δὲ οἶμαι κολασθήσεσθαι τὸν πεπεικότα τοῦ βιασαμένου· τοιγαροῦν εἰ μὲν πεῖσαι δύνασαι, χάριν ἕξω ἐπιτυχών, ἄλλως δὲ ἥδιόν μοι τεθνάναι μᾶλλον ἢ τὴν μὴ βουλομένην βιαίως ἐπαναγκάσαι.","english":"against whom, when adjured, they shudder and yield, knowing well that if they disobey they will certainly be punished. But even the angels themselves, when adjured by magicians against the stronger one, yield, lest being judged for disobedience they perish. For if all animate and rational beings did not foresee the punishment from the stronger one, confusion would have arisen, with all things revolting against each other. And I said: \"Then are the things said by poets and philosophers correct, that in Hades the souls of the impious, after being judged for what they dared, are punished, such as Ixion and Tantalus, Tityus and Sisyphus, and the daughters of Danaüs, and all others who ever committed impiety here? And how, if these things are not so, can magic exist?\" And when he said that things in Hades are thus, I asked: \"Why then are we ourselves not afraid of magic, being convinced of punishment in Hades? For I do not agree that it is right to force an unwilling woman by magic. But if someone promises to persuade her, I am ready for this, even to acknowledge gratitude.\" And Appion said: \"Does it seem to you the same thing, whether you obtain her by magic or persuade her with words?\" And I said: \"Not at all the same; for each is far removed from the other. For the one who, having forced a woman who heard him, compels her by the violence of magic, as one who plotted against a chaste woman, undergoes the most severe punishment; but the one who persuades with words and makes the choice depend on her own authority and will did not force her. I think the one who persuades will be punished less than the one who forces. Therefore, if you can persuade, I will be grateful for success; otherwise, I would rather die than forcibly compel an unwilling woman.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἰξίων, Τάνταλος, Τιτυός, Σίσυφος, Δαναοῦ θυγατέρες","severity":"info","text":"These figures from Greek mythology are standard examples of the damned in Hades, used by poets and philosophers to illustrate eternal punishment for impiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μαγεία","severity":"info","text":"The Greek term 'μαγεία' (magic) here denotes coercive supernatural arts, distinct from persuasion, and is central to the ethical argument against forcing an unwilling woman.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative dialogue, shifting from a general discussion of magic and divine punishment to a specific ethical dilemma about consent and coercion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The argument that persuasion is morally superior to coercion echoes themes in Platonic and Stoic ethics, particularly regarding voluntary action and justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at 'ὑπὸ μάγων ὁρκιζόμενοι' is ambiguous: it may mean angels are adjured 'against the stronger one' (i.e., God) or 'by the stronger one' (i.e., a superior power). The translation adopts the former.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τοῦ κρείττονος' could be read as 'against the stronger one' (God) or 'by the stronger one' (a superior angel or power). The translation takes it as 'against the stronger one'.","The identity of 'Appion' (Ἀππίων) is not clarified in the text; he may be a fictional interlocutor or a known figure from Clement's milieu."],"confidence":"high","notes":[]},{"i":94,"ref":"p94","source":"καὶ ὁ Ἀππίων ἀληθῶς διαπορῶν ἔφη· Τί με χρὴ πρὸς σὲ λέγειν; ποτὲ μὲν γὰρ ὡς ὑπὸ ἔρωτος ἐνοχλούμενος εὔχῃ ἐπιτυχεῖν, ποτὲ δὲ ὡς οὐκ ἐρῶν τῆς ἐπιθυμίας προτιμᾷς τὸν φόβον. καὶ οἴει πείσας μὲν ὡς ἀναμάρτητος ἔσεσθαι ἀνεύθυνος, βίᾳ δὲ τῇ τῆς μαγείας ἐπιτυχὼν ὑφέξειν δίκην. ἀλλ' ἀγνοεῖς ὡς τὸ τέλος παντὸς πράγματος κρίνεται ὅτι γέγονεν, οὐ τὸ πῶς γέγονεν δοκιμάζεται. καὶ σὺ δὲ ἐὰν μοιχεύσῃς οὐ δήπου μαγείᾳ μὲν δυνηθεὶς ὡς ἀσεβήσας κριθήσῃ, πείσας δὲ τῆς κατὰ τὴν μοιχείαν ἁμαρτίας ἀπολυθήσῃ; κἀγὼ ἔφην· Διὰ τὸ ἐρᾶν πάντως μοι προκειμένου τυχεῖν τῆς ἐρωμένης, ἀνάγκη μέν μοι ἑλέσθαι θάτερον, αἱρήσομαι δέ, εἰ οἷόν τε, κολακεῦσαι μᾶλλον ἢ μαγεῦσαι. ἀλλ' οὐδὲ κολακείᾳ πείθειν αὐτὴν ῥᾴδιον· πάνυ γάρ ἐστιν ἡ γυνὴ φιλόσοφος. καὶ ὁ Ἀππίων ἔφη· Ταύτῃ μᾶλλον εὔελπίς εἰμι πείσειν αὐτὴν δυνήσεσθαι\n\nὡς αὐτὸς θέλεις, εἴπεργε προσομιλῆσαι αὐτῇ δυνάμεθα. κἀγὼ ἀπεκρινάμην· Ἀδύνατον. καὶ ὁ Ἀππίων ἐπύθετο, εἰ ἐπιστεῖλαι αὐτῇ δυνατόν ἐστιν. κἀγὼ ἔφην· Δυνατὸν τοῦτό γε. καὶ ὁ Ἀππίων ἔφη· Ἔτι τῇ νυκτὶ ταύτῃ συνγράψω βιβλίον, μοιχείας ἐγκώμιον, ὅπερ σὺ παρ' ἐμοῦ λαβὼν διαπέμψεις αὐτῇ, καὶ ἐλπίζω ὅτι πεισθεῖσα συνθήσεται. καὶ συγγράψας ὁ Ἀππίων ἐκεῖνο τὸ βιβλίον ἐδίδου ἐμοί, περὶ οὗ καὶ ἐν τῇ νυκτὶ ταύτῃ ἐνενόησα καὶ εὐκαίρως ἔχειν αὐτὸ ὑπεμνήσθην σὺν ἄλλοις βιβλίοις οἷς μεθ' ἑαυτοῦ ἐπιφέρομαι. διηγησάμενος δὲ ταῦτα ἔδειξα τοῖς παροῦσι τὸ βιβλίον καὶ βουλομένοις ἐπακοῦσαι ἀνέγνων καὶ δὴ ἀναγνοὺς ἔφην· ὕτη ἐστίν, ἄνδρες, ἡ τῶν Ἑλλήνων παιδεία, γενναίαν ὑπόθεσιν ἔχουσα πρὸς τὸ ἀδεῶς ἐξαμαρτάνειν.","english":"And Appion, truly perplexed, said: \"What must I say to you? For at one time, as if troubled by love, you pray to succeed, and at another, as if not loving, you prefer fear to desire. And you think that if you persuade, you will be sinless and blameless, but if you succeed by force of magic, you will pay the penalty. But you are ignorant that the outcome of every matter is judged by what has happened, not how it happened is examined. And if you commit adultery, will you not be judged as impious if you succeed by magic, but be released from the sin of adultery if you persuade?\" And I said: \"Because I am in love, it is necessary for me to choose one of the two, to obtain the object of my desire; and I will choose, if possible, to flatter rather than to use magic. But it is not easy to persuade her even by flattery, for the woman is very philosophical.\" And Appion said: \"I am more hopeful that I will be able to persuade her as you wish, if only we can converse with her.\" And I answered: \"It is impossible.\" And Appion asked if it was possible to write to her. And I said: \"That is possible.\" And Appion said: \"This very night I will compose a book, an encomium of adultery, which you, taking from me, will send to her, and I hope that, persuaded, she will agree.\" And Appion, having composed that book, gave it to me, concerning which I reflected this very night and remembered that I had it conveniently with other books which I carry with me. And having related these things, I showed the book to those present, and to those wishing to hear, I read it, and having read it, I said: \"This, men, is the education of the Greeks, having a noble subject for sinning without fear.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἀππίων","severity":"info","text":"Appion (Apion) was a first-century CE Greek grammarian and rhetor, often portrayed as a foil to Christian or Jewish interlocutors in early Christian literature. His appearance here aligns with the homily's polemic against Greek paideia.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μαγεία","severity":"info","text":"The Greek term mageia (magic) is contrasted with peithō (persuasion) and kolakeia (flattery), framing a moral dichotomy between coercive supernatural means and legitimate rhetorical or personal influence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διηγησάμενος δὲ ταῦτα","severity":"info","text":"This passage concludes a narrative unit in which the speaker recounts a past dialogue with Appion. The shift to the present tense (ἔδειξα, ἀνέγνων) marks a return to the homiletic frame, where the book is produced as evidence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ τῶν Ἑλλήνων παιδεία","severity":"info","text":"The phrase 'the education of the Greeks' (hē tōn Hellēnōn paideia) is a recurring polemical trope in early Christian literature, used to dismiss Greek culture as morally corrupting. This aligns with the homily's broader anti-pagan stance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὕτη","severity":"caution","text":"The Greek text has 'ὕτη' (hytē), likely a scribal error for 'αὕτη' (hautē, 'this'). The English draft correctly reads 'This'. The error does not affect the sense but indicates a minor corruption in the manuscript tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('I') is not explicitly named in this passage; it is presumably the homilist or a character within the narrative, but the text does not clarify.","The phrase 'γενναίαν ὑπόθεσιν' (noble subject) is ironic, but the exact nuance of the irony is left implicit."],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"τὸ δὲ βιβλίον ἦν οὕτως ἔχον· Ὁ ἐρῶν τῇ ἐρωμένῃ (ἀνωνύμως διὰ τοὺς ἐκ τῶν ἀνοήτων ἀνθρώπων νόμους) ἐπιταγαῖς Ἔρωτος τοῦ πάντων πρεσβυτάτου παιδὸς χαίρειν. ἔγνων σε φιλοσοφίᾳ προσανέχουσαν καὶ ἀρετῆς ἕνεκα τὸν τῶν κρειττόνων ζηλοῦσαν βίον. τίνες δὲ ἂν εἶεν κρείττονες ἢ θεοὶ μὲν ἁπάντων, ἀνθρώπων δὲ οἱ φιλόσοφοι; οὗτοι γὰρ μόνοι ἴσασιν τῶν ἔργων ποῖα μέν ἐστιν φύσει κακὰ ἢ καλά, ποῖα δὲ τῇ τῶν νόμων θέσει οὐκ ὄντα νομίζεται. αὐτίκα γοῦν τὴν λεγομένην μοιχείαν πρᾶξίν τινες ὑπειλήφασιν εἶναι κακήν, καίτοι καλὴν κατὰ πάντα ὑπάρχουσαν· εἰς γὰρ τὴν τοῦ βίου πολυγονίαν ἐπιταγαῖς Ἔρωτος γίνεται. Ἔρως δέ ἐστιν ὁ πάντων θεῶν πρεσβύτατος· ἄνευ γὰρ δὴ Ἔρωτος οὐ στοιχείων, οὐ θεῶν, οὐκ ἀνθρώπων, οὐ ζσων ἀλόγων, οὐ τῶν λοιπῶν ἁπάντων μίξις ἢ γένεσις γενέσθαι δύναται. πάντες γάρ τοι ὄργανά ἐσμεν τοῦ Ἔρωτος. αὐτὸς δὲ ὁ δι' ἡμῶν τεχνίτης, παντὸς τοῦ γεννωμένου ψυχαῖς ἐπιδημῶν, ἐστὶ νοῦς. ὅθεν οὐκ αὐτοὶ θέλοντες, ἀλλ' ὅταν ὑπ' αὐτοῦ κελευσθῶμεν, τὸ ἐκείνου βούλημα ποιεῖν ἐπιθυμοῦμεν. εἰ δ' ἐκείνου βουλῇ ἐπιθυμοῦντες χάριν τῆς λεγομένης σωφροσύνης κρατεῖν τῆς ἐπιθυμίας ἐπιχειρήσομεν, πῶς τῷ πάντων πρεσβυτάτῳ θεῶν τε καὶ ἀνθρώπων ἀντιπράττοντες οὐ τὰ μέγιστα ἀσεβήσομεν; ἀλλὰ πᾶσαι μὲν ἀνεσχθωσαν αὐτῷ θύραι, πάντες δὲ μοχθηροὶ καὶ θετοὶ λυέσθωσαν νόμοι, ζηλοτύποις ἀνθρώποις κείμενοι, οἵτινες ὑπὸ ἀνοίας κρατούμενοι καὶ τὸ εὔλογον νοεῖν μὴ βουλόμενοι, προσέτι δὲ καὶ τοὺς λεγομένους μοιχοὺς ὑφορώμενοι, ὑπ' αὐτοῦ τοῦ Διὸς διά γε τοῦ Μίνωος καὶ τοῦ Ῥαδαμάνθυος εὐλόγως θετοῖς παίζονται νόμοις.","english":"The book was written as follows: \"The lover to the beloved (anonymously, because of the laws of foolish men) sends greetings by the commands of Eros, the most ancient child of all. I have learned that you devote yourself to philosophy and, for the sake of virtue, emulate the life of the better ones. And who would be better than the gods of all, and among men, the philosophers? For these alone know which deeds are by nature evil or good, and which are considered so by the imposition of laws, not being so in reality. For instance, what is called adultery some have supposed to be an evil act, although it is in every respect good; for it occurs for the sake of the multiplication of life, by the commands of Eros. And Eros is the most ancient of all gods; for without Eros, no mixing or generation of elements, of gods, of men, of irrational animals, or of all the rest can take place. For we are all instruments of Eros. And he himself, the craftsman working through us, dwelling in the souls of everything that is born, is mind. Hence it is not by our own will, but when we are commanded by him, that we desire to do his will. And if, by his will, we desire, and then for the sake of what is called temperance we attempt to restrain the desire, how shall we not commit the greatest impiety by opposing the most ancient of all gods and men? But let all doors be opened to him, and let all vexatious and conventional laws be dissolved, laws established for jealous men, who, being mastered by folly and unwilling to perceive what is reasonable, and moreover suspicious of so-called adulterers, are justly mocked by the laws established through Minos and Rhadamanthus by Zeus himself.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἔρως","severity":"info","text":"Eros is here presented as the most ancient god, a philosophical topos found in Hesiod (Theogony 120) and later in Plato's Symposium. The homily uses this pagan concept to critique the moral relativism of the opponent.","cites":[],"named_sources":["Hesiod Theogony","Plato Symposium"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νόμοι","severity":"info","text":"The Greek νόμοι ('laws') is contrasted with φύσει ('by nature'), a standard Stoic and Platonic distinction. The text argues that human laws are arbitrary and opposed to the natural order governed by Eros.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μίνωος καὶ τοῦ Ῥαδαμάνθυος","severity":"info","text":"Minos and Rhadamanthus are judges of the underworld in Greek mythology, associated with lawgiving. The reference here mocks human laws as derived from mythical figures, reinforcing the critique of conventional morality.","cites":[],"named_sources":["Plato Gorgias","Homer Odyssey"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ βιβλίον ἦν οὕτως ἔχον","severity":"info","text":"This phrase introduces a quoted letter within the narrative, a common device in ancient novels and philosophical dialogues. It marks a shift from direct speech to embedded text, framing the argument as a written document.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀνωνύμως","severity":"info","text":"The anonymity of the letter reflects early Christian concerns about pseudonymous or heretical writings. Clement's homily may be engaging with contemporary debates about the authority of texts attributed to pagan or gnostic sources.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θετοὶ νόμοι","severity":"caution","text":"The phrase 'conventional laws' (θετοὶ νόμοι) is ambiguous: it could mean 'established' or 'artificial'. The text plays on the idea that such laws are both human-made and subject to mockery, but the exact nuance is debated.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'lover' and 'beloved' is left anonymous; the text may be a fictional construct or a veiled reference to a known figure.","The phrase 'θετοὶ νόμοι' could be read as either 'established laws' or 'artificial laws', affecting the interpretation of the critique."],"confidence":"high","notes":[]},{"i":96,"ref":"p96","source":"Ἔρωτα γὰρ ἐπιδημήσαντα ψυχαῖς οὐκ ἔστιν ἐπισχεῖν. οὐ γάρ ἐστιν ἑκούσιον τὸ τῶν ἐρώντων πάθος. αὐτίκα γοῦν ὁ Ζεὺς αὐτὸς ὁ τούτων νομοθέτης μυρίαις συνῆλθεν γυναιξίν, καὶ ὑπ' ἐνίων μὲν σοφῶν ἀνδρῶν εὐεργέτης πρὸς τεκνοποιίαν ἐνοήθη τὴν αὑτοῦ μίξιν ἀνθρώποις δωρούμενος, παρ' οἷς δὲ ἐπὶ τῇ χάριτι ἠπίστατο ἀγνοούμενος, μετεμορφοῦτο τὴν ἰδέαν, ἵνα μήτε αὐτοὺς λυπῇ μήτε τοῖς ὑπ' αὐτοῦ τεθεῖσιν νόμοις ἀντιπράττειν δοκῇ. δεῖ οὖν τῇ φιλοσοφίᾳ προσανέχουσαν καλοῦ βίου χάριν μιμεῖσθαι τοὺς ὁμολογουμένους κρείττονας, ὧν αἱ μίξεις μυρίαι γεγόνασιν. καὶ ὑπὲρ τοῦ μὴ τὸν χρόνον παραναλίσκειν μάτην εἰς τὰς ἀποδείξεις τὰς πλείονας, ἀπ' αὐτοῦ τοῦ Διὸς τοῦ πατρὸς θεῶν τε καὶ ἀνθρώπων ἄρξομαι τὰς ἐνίων μηνύειν κοινωνίας· πασῶν γὰρ ὑπομνησθῆναι διὰ τὸ πλῆθος ἀδύνατον.\n\nἄκουε τοίνυν αὐτοῦ τοῦ μεγάλου Διὸς διὰ τὴν τῶν ἀνοήτων ἀνδρῶν ζηλοτυπίαν τὰς διὰ τῆς μεταμορφώσεως λανθανούσας κοινωνίας. ἐν πρώτοις γὰρ τῆς ἀδιαφόρου μίξεως τὴν ὑπονοουμένην τῆς μοιχείας ἁμαρτίαν σοφοῖς λῦσαι θέλων, ὁπότε ἔμελλεν γαμεῖν καὶ ὡς ἐπὶ πρώτῃ εὐνῇ κατὰ τοὺς πολλοὺς μοιχὸς εἰδὼς οὐ γινόμενος, διὰ τῆς δοκούσης (ὡς ἔφην) ἁμαρτίας τὸν ἀναμάρτητον γάμον ἐπορίσατο. ἀδελφὴν γὰρ αὑτοῦ Ἥραν οὖσαν γαμεῖ, ὁμοιωθεὶς κόκκυγος πτερῷ, ἐξ ἧς Ἥβη τε καὶ ἰλείθυια ἐγένετο. τὴν Μῆτιν γὰρ χωρὶς τῆς πρός τινα μίξεως ἀποκυίσκει, ὡς καὶ Ἥρα τὸν Ἥφαιστον. ἔτι δὲ μίγνυται ἀδελφῇ τῇ ἐξ ὐρανοῦ καὶ Θαλάσσης αὐτῷ γενομένῃ ἀπὸ τῆς Κρόνου ἐκτομῆς, ἐξ ἧς Ἔρως καὶ Κύπρις, ἣν καὶ Δωδώνην λέγουσιν.","english":"For Eros, when he has taken up residence in souls, cannot be restrained. For the passion of lovers is not voluntary. Indeed, Zeus himself, the very lawgiver of these matters, consorted with countless women; and by some wise men his union was conceived as a benefaction for the procreation of children, his gift of himself to mortals; but among those where he knew his favor was unrecognized, he transformed his form, so as neither to grieve them nor to appear to oppose the laws he himself had established. Therefore, for the sake of a good life, one must, by attending to philosophy, imitate those who are acknowledged as superior, whose unions have been countless. And in order not to waste time idly on further demonstrations, I shall begin from Zeus himself, the father of gods and men, to indicate some of his unions; for it is impossible to recall all of them on account of their multitude.\n\nListen, then, to great Zeus himself, who, because of the jealousy of foolish men, concealed his unions through transformation. For first, wishing to resolve for the wise the supposed sin of adultery in indifferent intercourse, when he was about to marry and, as on a first bed, knowing he would not become an adulterer in the eyes of the many, he procured a sinless marriage through the apparent sin (as I said). For he married Hera, who was his sister, having taken the form of a cuckoo's wing; from her were born Hebe and Eileithyia. He gives birth to Metis without any union with another, just as Hera bore Hephaestus. Moreover, he unites with his sister, born to him from Uranus and Thalassa from the castration of Cronus, from whom come Eros and Cypris, whom they also call Dodone.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ζεὺς","severity":"info","text":"Zeus is here presented as a lawgiver who himself violates his own laws, a common trope in Greek mythology used to critique divine hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεταμορφοῦτο","severity":"info","text":"The verb 'metamorphousto' (transformed) is key to the passage, indicating Zeus's shape-shifting to conceal his unions, a motif central to the argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Ἥραν ... γαμεῖ","severity":"info","text":"The marriage of Zeus and Hera as siblings is a well-known myth, paralleled in Hesiod's Theogony and other sources, here used to illustrate a 'sinless marriage'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄκουε τοίνυν","severity":"info","text":"The phrase 'Listen, then' marks a shift from general argument to specific mythological examples, structuring the homily as a rhetorical demonstration.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Δωδώνην","severity":"info","text":"Dodone (Dodona) was a famous oracle of Zeus; the identification of Cypris (Aphrodite) with Dodone is unusual and may reflect a local cult or syncretism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κόκκυγος πτερῷ","severity":"caution","text":"The phrase 'cuckoo's wing' is obscure; it may refer to a specific mythic transformation of Zeus, but the exact reference is uncertain in this context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Dodone' as a name for Cypris is unclear; it may be a textual corruption or a local epithet.","The phrase 'cuckoo's wing' (κόκκυγος πτερῷ) is ambiguous; it might refer to a specific form Zeus took, but the myth is not fully attested elsewhere."],"confidence":"medium","notes":[]},{"i":97,"ref":"p97","source":"μίγνυται δὲ καὶ Ἀντιόπῃ τῇ Νυκτέως, σατύρῳ παρεικασμένος, ἐξ ἧς Ἀμφίων καὶ Ζῆθος γεγόνασιν. Ἀλκμήνῃ τε τῇ Ἀμφιτρύωνος γυναικὶ συνέρχεται, ὁμοιωθεὶς Ἀμφιτρύωνι τῷ γεγαμηκότι, ἐξ ἧς Ἡρακλῆς ἐγένετο. καὶ ἰγίνῃ τῇ Ἀσωποῦ πλησιάζει, γενόμενος ἀετός, ἐξ ἧς ἰακὸς τίκτεται. Ἀμαλθείᾳ δὲ τῇ Φώκου ὁμοιωθεὶς ἄρκτῳ συνευνάζεται. καὶ Δανάῃ τῇ Ἀκρισίου χρυσὸς ἐπερρύη, ἐξ ἧς Περσεὺς ἀνέπτη. Καλλιστοῖ τῇ Λυκάονος ἠγριώθη λέων, καὶ ἄλλον τίκτει Ἀρκάδα. ὐρώπῃ τῇ Φοίνικος διὰ ταύρου συνῆλθεν, ἐξ ἧς Μίνως καὶ Ῥαδάμανθυς καὶ Σαρπηδὼν ἐξέφυσαν. ὐρυ μεδούσῃ τῇ Ἀχελσου μύρμηξ γενόμενος, ἐξ ἧς Μυρμιδών. Ἑρσαίου νύμφῃ γενόμενος γύψ, ἐξ ἧς οἱ ἐν Σικελίᾳ πάλαι σοφοί. εἰμα τῇ γηγενεῖ ἐν Ῥόδῳ διὰ ὄμβρου συνῆλθεν, ἐξ ἧς Σπαρταῖος, Κρόνιος, Κύτος. Κασσιέπειαν ἐνύμφευσεν, ὁμοιωθεὶς τῷ γήμαντι Φοίνικι, ἐξ ἧς Ἀγχίνοος αὐτῷ ἐξέφυ. Νεμέσει τῇ Θεστίου τῇ καὶ Λήδᾳ νομισθείσῃ κύκνος ἢ χὴν γενόμενος Ἑλένην ἐτεκνώσατο καὶ αὖθις ἀστὴρ γενόμενος Κάστορα καὶ Πολυδεύκην ἐξέφηνεν. Λαμίᾳ ἐπεμορφώθη ἔποψ. Μνημοσύνην, αὐτὸς εἰκασθεὶς ποιμένι, Μουσῶν ἀποφαίνει μητέρα. Σεμέλην τὴν Κάδμου πυρσέων γαμεῖ, ἐξ ἧς Διόνυσον τελεῖ. Περσεφόνην αὐτὸς ἐκνυμφεύει τὴν θυγατέρα, αὐτὸς ὁμοιωθεὶς δράκοντι, τῇ καὶ γυναικὶ τοῦ ἀδελφοῦ αὐτοῦ Πλούτωνος εἶναι νομισθείσῃ.","english":"He also mingles with Antiope, daughter of Nycteus, having likened himself to a satyr, from whom Amphion and Zethus were born. And he consorts with Alcmene, wife of Amphitryon, having made himself like Amphitryon her husband, from whom Heracles was born. And he approaches Aegina, daughter of Asopus, having become an eagle, from whom Aeacus is born. And he lies with Amalthea, daughter of Phocus, having likened himself to a bear. And he flowed as gold upon Danae, daughter of Acrisius, from whom Perseus sprang forth. He was made a lion for Callisto, daughter of Lycaon, and she bears another, Arcas. He came together with Europa, daughter of Phoenix, through a bull, from whom Minos, Rhadamanthys, and Sarpedon sprang forth. He became an ant for Eurymedusa, daughter of Achelous, from whom Myrmidon. For a nymph of Herseus, having become a vulture, from whom the wise men of old in Sicily. He came together with Hema, the earthborn, in Rhodes through a shower, from whom Spartaeus, Cronius, and Cytus. He wedded Cassiepeia, having likened himself to her husband Phoenix, from whom Anchinoos sprang forth from her. For Nemesis, daughter of Thestius, also thought to be Leda, having become a swan or a goose, he fathered Helen, and again having become a star, he brought forth Castor and Polydeuces. He transformed himself into a hoopoe for Lamia. For Mnemosyne, having likened himself to a shepherd, he makes her mother of the Muses. He marries Semele, daughter of Cadmus, as a firebrand, from whom he produces Dionysus. He himself weds Persephone, his own daughter, having likened himself to a serpent, she who is also thought to be the wife of his brother Pluto.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage catalogs Zeus's mythological transformations and offspring, a common trope in Greek literature used to critique pagan polytheism. Clement of Rome employs this list to illustrate the absurdity of divine behavior, contrasting it with Christian morality.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"The enumeration of Zeus's metamorphoses parallels similar catalogs in works like Ovid's 'Metamorphoses' and Pseudo-Apollodorus' 'Bibliotheca'. Clement adapts this tradition for polemical purposes, emphasizing the immorality of the gods.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a repetitive formula: 'he consorts with X, having become Y, from whom Z was born.' This rhetorical pattern reinforces the monotony of Zeus's affairs, undercutting their supposed grandeur.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μίγνυται","severity":"info","text":"The verb μίγνυται (mingles) is a euphemism for sexual intercourse, common in Greek mythological narratives. Its repeated use here underscores the promiscuity attributed to Zeus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft omits several names from the Greek, such as 'Hema' (Ἧμα) and 'Cassiepeia' (Κασσιέπεια), and misidentifies 'Herseus' as a nymph rather than a figure. The translation also inconsistently renders 'συνέρχεται' as 'consorts' and 'πλησιάζει' as 'approaches'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's critique of Zeus's transformations reflects early Christian apologetic strategies that contrasted pagan myths with biblical narratives. This passage was later cited by Church Fathers to demonstrate the superiority of Christian monotheism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several hapax legomena and variant mythological names (e.g., 'Ἧμα', 'Ἀγχίνοος') that are obscure. The reading assumes standard mythological identifications, but some names may be corrupt or misattributed in the manuscript tradition."],"confidence":"medium","notes":[]},{"i":98,"ref":"p98","source":"καὶ ἄλλαις πολλαῖς καὶ δίχα μεταμορφώσεως μίγνυται, ζῆλον τῶν ἀνδρῶν οὐκ ἐχόντων ὡς ἐφ' ἁμαρτίᾳ, ἀλλ' εὖ εἰδότων ὅτι ἀφθόνως ταῖς γυναιξὶν αὐτῶν κοινωνῶν γεννᾷ, χαριζόμενος αὐτοῖς Ἑρμεῖς, Ἀπόλλωνας, Διονύσους, Ἐνδυμίωνας καὶ ὅσους ἄλλους εἰρήκαμεν, ἐκ μίξεως αὐτοῦ κάλλει διαπρεπεστάτους. καὶ ἵνα μὴ εἰς ἄπειρον ἐξήγησιν τὸν χρόνον δαπανῶ, πάντων μετὰ Διὸς θεῶν ἀφθόνους εὑρήσεις κοινωνίας, οἱ ἀνόητοι δὲ μοιχείας λέγουσι τῶν θεῶν μηδὲ τῶν ἀρρένων τὰς μίξεις φυλασσομένων ὡς αἰσχράς, ἀλλὰ ἐπιτηδευόντων καὶ τοῦτο ὡς εὐπρεπές. αὐτίκα γοῦν αὐτὸς ὁ Ζεὺς Γανυμήδους ἐρᾷ, –Ποσειδῶν Πέλοπος–Ἀπόλλων Κινύρου, Ζακύνθου, Ὑακίνθου, Φόρβαντος, Ὕλα, Ἀδμήτου, Κυπαρίσσου, Ἀμύκλα, Τρωίλου, Βράγχου, Τυμναίου, Πάρου, Ποτνιέως, Ὀρφέως–Διόνυσος δὲ Ἀδώνιδος, Ἀμπέλου, Ὑμεναίου, Ἑρμαφροδίτου, Ἀχιλλέως–ὁ δὲ Ἀσκληπιὸς Ἱππολύτου–καὶ Ἥφαιστος Πηλέως–Πὰν δὲ Δάφνιδος–ὁ δὲ Ἑρμῆς Περσέως, Χρύσου, Θέρσου, Ὀδρύσου–Ἡρακλῆς δὲ ἈβδήΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.","english":"and he mingles with many others even without transformation, the husbands not being jealous as if of adultery, but knowing well that he shares their wives ungrudgingly and begets, granting them Hermeses, Apollos, Dionysuses, Endymions, and all the others we have mentioned, who are most distinguished in beauty from his union. And so that I may not waste time on an endless account, you will find that all the gods with Zeus have ungrudging unions, but the foolish call them adulteries of the gods, who do not even refrain from unions with males as shameful, but practice even this as seemly. For instance, Zeus himself loves Ganymede, Poseidon loves Pelops, Apollo loves Cinyras, Zacynthus, Hyacinthus, Phorbas, Hylas, Admetus, Cyparissus, Amyclas, Troilus, Branchus, Tymnaius, Parus, Potnieus, Orpheus; Dionysus loves Adonis, Ampelus, Hymenaeus, Hermaphroditus, Achilles; Asclepius loves Hippolytus; Hephaestus loves Peleus; Pan loves Daphnis; Hermes loves Perseus, Chrysus, Therus, Odrysus; Heracles loves Abderus.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ζεὺς Γανυμήδους ἐρᾷ","severity":"info","text":"The catalogue of male loves of Greek gods (Zeus and Ganymede, Poseidon and Pelops, etc.) is a standard feature of later mythological handbooks, used here to polemicize against pagan immorality.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἵνα μὴ εἰς ἄπειρον ἐξήγησιν τὸν χρόνον δαπανῶ","severity":"info","text":"This phrase marks a rhetorical break, signaling the author's shift from a list of heterosexual unions to a catalogue of pederastic ones, a common homiletic device to avoid endless enumeration.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀφθόνως","severity":"info","text":"The adverb 'ungrudgingly' (ἀφθόνως) is a key term in Clement's polemic, contrasting the gods' supposed generosity with human jealousy, and recurs in the passage to emphasize the unnaturalness of pagan behavior.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Ἑρμεῖς, Ἀπόλλωνας, Διονύσους","severity":"info","text":"The plural forms 'Hermeses, Apollos, Dionysuses' echo a rhetorical trope in early Christian apologetics (e.g., Justin Martyr, Tatian) that mocks the multiplicity of gods born from Zeus's affairs, reducing them to generic types.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":["Justin Martyr 2nd cent.","Tatian 2nd cent."],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἈβδήΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.","severity":"caution","text":"The Greek text breaks off mid-word at 'Ἀβδή' followed by a modern editorial note; the English draft supplies 'Abderus' (Heracles' beloved), but the original manuscript likely had 'Ἀβδήρου' or similar. The reading is conjectural.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"οἱ ἀνόητοι δὲ μοιχείας λέγουσι","severity":"info","text":"Clement's accusation that 'the foolish call them adulteries' reflects a standard Christian apologetic strategy of reinterpreting pagan myths as allegories for vice, later influential in Byzantine moralizing.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is truncated by a modern editorial note; the name 'Abderus' is supplied from the English draft but not directly attested in the Greek as transmitted."],"confidence":"high","notes":[]},{"i":99,"ref":"p99","source":"ρου, Δρύοπος, Ἰοκάστου, Φιλοκτήτου, Ὕλα, Πολυφήμου, ἵμονος, Χώνου, ὐρυσθέως. πάντων οὖν σοι τῶν ἐπισημοτέρων θεῶν ἐκ μέρους τοὺς ἔρωτας παρεθέμην, φιλτάτη, ἵν' εἰδῇς ὅτι μόνοις ἀνθρώποις τοῖς ἀνοήτοις περὶ τούτου γίνεται ζηλοτυπία. διὸ καὶ θνητοὶ τυγχάνουσιν καὶ λυπηρῶς τὸν βίον διατελοῦσιν, ὅτι τὰ δόξαντα τοῖς θεοῖς καλὰ αὐτοὶ διὰ τὸν αὐτῶν ζῆλον κακὰ εἶναι ἀπεφήναντο. μακαρία οὖν ἔσῃ τοῦ λοιποῦ μιμουμένη θεοὺς καὶ οὐκ ἀνθρώπους. ἄνθρωποι γὰρ τὴν νομιζομένην σωφροσύνην ἰδόντες σε διαφυλάσσουσαν, διὰ τὸ ἴδιον πάθος ἐπαινοῦσιν μέν, οὐκ ὠφελοῦσιν δέ· θεοὶ δὲ ἐξομοιουμένην σε ἑαυτοῖς ὁρῶντες καὶ ἐπαινέσουσιν καὶ ὠφελήσουσιν. λόγισαι γάρ μοι πόσας ἠμείψαντο ἐρωμένας, ὧν τὰς μὲν κατηστέρισαν, τινῶν δὲ καὶ τέκνα καὶ συνεργοὺς εὐηργέτησαν. αὐτίκα γοῦν Ζεὺς κατηστέρισεν Καλλιστώ, τὴν λεγομένην ἄρκτον μικράν, ἣν καὶ κυνὸς οὐρὰν προσαγορεύουσίν τινες. Ποσειδῶν Δελφῖνα διὰ τὴν Ἀμφιτρίτην ἐνέταξεν τῷ οὐρανῷ καὶ Ὠρίωνα τὸν ἐξ ὐρυάλης τῆς Μίνω δι' ὐρυάλην τὴν μητέρα τῶν ἄστρων κατηξίωσεν. Διόνυσος τὸν Ἀριάδνης στέφανον. Ζεὺς τὸν ἀετὸν συνεργήσαντα ἐπὶ τῇ Γανυμήδους ἁρπαγῇ καὶ αὐτὸν τὸν Γανυμήδην ἐν Ὑδρηχόου τιμῇ ἔταξεν καὶ ταῦρον δι' ὐρώπην ἐτίμησεν. ἀλλὰ καὶ Κάστορα καὶ Πολυδεύκην καὶ Ἑλένην Λήδᾳ χαριζόμενος ἐποίησεν ἀστέρας καὶ Περσέα διὰ Δανάην καὶ Ἀρκάδα διὰ Καλλιστώ, Παρθένον τὴν καὶ Δίκην διὰ Θέμιν, Ἡρακλέα διὰ Ἀλκμήνην. καὶ οὐκέτι μηκύνω πλέον·","english":"s, Dryops, Iocastus, Philoctetes, Hylas, Polyphemus, Hymon, Chonus, Eurystheus. I have therefore set before you, dearest, the loves of the more notable gods in part, so that you may know that jealousy concerning this matter arises only among foolish humans. Hence they are mortal and live their lives in distress, because what the gods have deemed good, they themselves, through their own jealousy, have declared to be evil. You will therefore be blessed in future by imitating gods and not humans. For humans, seeing you preserve what is considered chastity, praise you because of their own passion, but do not benefit you; but the gods, seeing you made like themselves, will both praise and benefit you. Consider, for example, how many lovers they have rewarded, some of whom they have placed among the stars, and others whose children and helpers they have benefited. At once, then, Zeus placed Callisto among the stars, the so-called Little Bear, which some also call the Dog's Tail. Poseidon placed Delphinus in the sky for Amphitrite, and deemed Orion, the son of Euryale of Minos, worthy of the stars for Euryale, the mother of the stars. Dionysus placed the crown of Ariadne. Zeus placed the eagle that assisted in the abduction of Ganymede, and Ganymede himself in the honor of Aquarius, and honored the bull for Europa. Moreover, he made Castor, Polydeuces, and Helen stars as a favor to Leda, and Perseus for Danaë, and Arcas for Callisto, the Virgin also called Justice for Themis, and Heracles for Alcmene. And I shall no longer prolong this.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Καλλιστώ, Δελφῖνα, Ὠρίωνα, Ἀριάδνης στέφανον, Γανυμήδην, Κάστορα, Πολυδεύκην, Ἑλένην, Περσέα, Ἀρκάδα, Παρθένον, Ἡρακλέα","severity":"info","text":"The passage lists mythological figures and their catasterisms (placement among the stars), a common theme in Hellenistic and Roman literature. These references assume audience familiarity with Greek myth, as seen in works like Aratus' Phaenomena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μακαρία οὖν ἔσῃ τοῦ λοιποῦ μιμουμένη θεοὺς καὶ οὐκ ἀνθρώπους","severity":"info","text":"This sentence marks a rhetorical turn: the speaker contrasts human jealousy with divine reward, urging imitation of gods. The following list of catasterisms serves as proof of divine beneficence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζηλοτυπία","severity":"info","text":"The Greek term ζηλοτυπία (jealousy) is central to the argument, contrasting mortal vice with divine liberality. It recurs in earlier passages as a critique of human moral constraints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Παρθένον τὴν καὶ Δίκην","severity":"info","text":"The identification of the constellation Virgo with the goddess Justice (Δίκη) is a common Hellenistic astral myth, found in Aratus and later Roman sources. This reflects the homily's syncretistic use of pagan mythology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δρύοπος, Ἰοκάστου, Φιλοκτήτου, Ὕλα, Πολυφήμου, ἵμονος, Χώνου, ὐρυσθέως","severity":"caution","text":"The opening list of names is fragmentary in the Greek (preceding passage lost). Some names (e.g., Dryops, Iocastus) are obscure or variant spellings, possibly corrupt in transmission.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of names at the start is incomplete due to the lacuna in the previous passage; the exact referents of some names (e.g., Hymon, Chonus) are uncertain."],"confidence":"high","notes":[]},{"i":100,"ref":"p100","source":"μακρὸν δὲ τὸ κατ' εἶδος λέγειν ὅσους ἄλλους διὰ πολλὰς ἐρωμένας εὐεργετήκασιν οἱ θεοὶ ταῖς πρὸς ἀνθρώπους κοινωνίαις, ἃς οἱ ἀνόητοι ὡς κακὰς πράξεις ἀπαγορεύουσιν, οὐκ εἰδότες ὅτι ἡδονή ἐστιν ἡ μεγάλη ἐν ἀνθρώποις ἀπόλαυσις. τί δέ; καὶ τῶν σοφῶν οἱ περιβόητοι οὐχ ἡδονὴν προκρίνουσιν καὶ αἷς ἐβουλήθησαν ἐμίγησαν; ὧν πρῶτος ὁ τῆς Ἑλλάδος διδάσκαλος, περὶ οὗ αὐτὸς ὁ Φοῖβος ἔφη· «Ἀνδρῶν ἁπάντων Σωκράτης σοφώτατος», οὐκ ἐν τῇ εὐνομωτάτῃ πόλει [τῇ Λακεδαίμονι] κοινὰς προτίθησι τὰς γυναῖκας καὶ ὑπὸ τῷ τρίβωνι τὸν καλὸν Ἀλκιβιάδην καλύπτει; καὶ ὁ Σωκρατικὸς δὲ Ἀντισθένης περὶ τοῦ δεῖν τὴν λεγομένην μοιχείαν μὴ ἀποσείεσθαι γράφει. ἀλλὰ καὶ ὁ τούτου μαθητὴς Διογένης Λα δι οὐκ ἐπὶ μισθῷ, τῷ φέρειν αὐτὴν ἐπ' ὤμων, δημοσίᾳ κοινωνεῖ μετὰ παρρησίας; οὐκ Ἐπίκουρος ἡδονὴν προκρίνει; οὐκ Ἀρίστιππος μυρισθεὶς ὅλον αὑτὸν Ἀφροδίτῃ χαρίζεται; οὐ Ζήνων ἀδιαφορεῖν αἰνισσόμενος διὰ πάντων τὸ θεῖον εἶναι λέγει, ἵνα γνώριμον τοῖς συνετοῖς γένηται, ἵνα, ᾧ ἄν τις μιγῇ, ὡς ἑαυτῷ μίγνυται, καὶ περισσὸν τὸ ἀπαγορεύειν τὰς λεγομένας μοιχείας ἢ μίξεις μητρὸς ἢ θυγατρὸς ἢ ἀδελφῆς ἢ παίδων; Χρύσιππος δὲ ἐν ταῖς ἐρωτικαῖς ἐπιστολαῖς καὶ τῆς ἐν Ἄργει εἰκόνος μέμνηται, πρὸς τῷ τοῦ Διὸς αἰδοίῳ φέρων τῆς Ἥρας τὸ πρόσωπον. οἶδα ὅτι ταῦτα τοῖς ἀληθείας ἀμυήτοις φοβερὰ καὶ αἴσχιστα καταφαίνεται, ἀλλ' οὐ τοῖς Ἑλλήνων θεοῖς καὶ φιλοσόφοις, οὐ τοῖς Διονύσου καὶ Δήμητρος μυστηρίοις.","english":"It would be tedious to enumerate in detail how many other men the gods have benefited through their many love affairs in their unions with humans—unions which the foolish forbid as evil deeds, not knowing that pleasure is the great enjoyment among humans. What then? Do not even the renowned among the wise prefer pleasure and consort with those they desire? First among them is the teacher of Greece, concerning whom Phoebus himself said, \"Of all men, Socrates is the wisest.\" Does he not, in the most well-governed city, Lacedaemon, propose that women be held in common, and conceal the beautiful Alcibiades under his cloak? And the Socratic Antisthenes writes that so-called adultery should not be rejected. But also his disciple Diogenes of Sinope—does he not, for no wage, but to carry her on his shoulders, consort publicly with a woman with full freedom? Does not Epicurus prefer pleasure? Does not Aristippus, anointed all over, offer himself to Aphrodite? Does not Zeno, hinting at indifference, say that the divine is present in all things, so that it may be known to the wise, that with whomever one consorts, one consorts as with oneself, and that it is superfluous to forbid so-called adulteries or unions with mother, daughter, sister, or children? And Chrysippus, in his erotic letters, mentions the image at Argos, placing the face of Hera beside the phallus of Zeus. I know that these things appear fearful and most shameful to those uninitiated in truth, but not to the gods and philosophers of the Greeks, nor to the mysteries of Dionysus and Demeter.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σωκράτης","severity":"info","text":"Socrates is cited as the teacher of Greece, with a saying attributed to Phoebus (Apollo) that he is the wisest of all men. This reflects a well-known tradition from Plato's Apology.","cites":[],"named_sources":["Plato Apology 21a"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀντισθένης","severity":"info","text":"Antisthenes, a Socratic philosopher and founder of the Cynic school, is said to have written that adultery should not be rejected. This aligns with Cynic rejection of conventional social norms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Διογένης Λα","severity":"info","text":"Diogenes of Sinope, the Cynic philosopher, is described as consorting publicly with a woman, carrying her on his shoulders. This anecdote illustrates Cynic shamelessness and rejection of social conventions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Χρύσιππος","severity":"info","text":"Chrysippus, a Stoic philosopher, is said to have mentioned an image at Argos of Hera's face beside the phallus of Zeus in his erotic letters. This reflects a known Stoic interest in allegorical interpretation of myths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Διονύσου καὶ Δήμητρος μυστηρίοις","severity":"info","text":"The mysteries of Dionysus and Demeter are invoked as examples of Greek religious practices that involve elements the author considers acceptable, contrasting with the foolish prohibitions of the uninitiated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῇ εὐνομωτάτῃ πόλει [τῇ Λακεδαίμονι]","severity":"caution","text":"The phrase 'the most well-governed city, Lacedaemon' is bracketed in the Greek, indicating a textual uncertainty. The reference to Spartan common women is a known topos, but the exact wording may be a scribal addition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or editorial insertion at 'τῇ εὐνομωτάτῃ πόλει [τῇ Λακεδαίμονι]', where the city name may be a gloss. The reading 'Λα' for Diogenes is an abbreviation for 'Λαέρτιος' or 'Λακεδαίμονι', but context suggests Diogenes of Sinope."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":101,"ref":"p101","source":"ἀλλ' ἐφ' ἅπασιν τούτοις (ἵνα μὴ πάντων θεῶν καὶ φιλοσόφων τοὺς βίους λέγων παραναλίσκω τοὺς χρόνους) δύο ἔστωσάν σοι μέγιστοι σκοποί, θεῶν μὲν Ζεύς, ἀνδρῶν δὲ φιλοσόφων Σωκράτης. τὰ δὲ λοιπὰ\n\nἐξ ὧν σοι γράψας ὑπέμνησα συνεῖσα ἔπεχε, μήποτε ἐραστήν σου λυπήσῃς· ἐπεὶ ὡς θεοῖς καὶ ἐρῶσιν τὰ ἐναντία πράξασα ἀσεβὴς κριθεῖσα τὴν προσήκουσαν ὑφέξει τιμωρίαν· ἐὰν δὲ παντὶ ἐραστῇ ἑαυτὴν παράσχῃς, ὡς θεοὺς μιμουμένη τῆς παρ' αὐτῶν τεύξῃ εὐεργεσίας. τὰ δὲ λοιπά, φιλτάτη, μεμνημένη περὶ ὧν σοι ἐξέφηνα μυστηρίων, διὰ γραμμάτων μοι τὴν σὴν δεῖξον προαίρεσιν. ἔρρωσό μοι. Ἐγὼ τοίνυν λαβὼν τὸ βιβλίον τοῦτο παρὰ τοῦ Ἀππίωνος ὡς ὄντως διαπέμψων αὐτὸ τῇ ἐρωμένῃ, ἐπλασάμην ὡς ἐκείνης πρὸς ταῦτα ἀντιγραψάσης, καὶ τῇ ὑστεραίᾳ ἐλθόντι αὐτῷ ἀπέδωκα τῷ Ἀππίωνι ὡς δῆθεν τὴν παρ' ἐκείνης ἀντιγραφὴν οὕτως ἔχουσαν·\n\n[Ἀντίγραφον ἐπιστολῆς πρὸς Ἀππίωνα ὡς παρὰ τῆς ἐρωμένης.] Θαυμάζω πῶς ἐπὶ σοφίᾳ με ἐπαινέσας ὡς ἀνοήτῳ γράφεις. εἰς γὰρ σὸν πάθος πεῖσαί με θελήσας ἐκ τῶν περὶ τοὺς θεοὺς μυθολογημάτων ἐποιήσω τὰ παραδείγματα, ἔρωτα τὸν πάντων πρεσβύτατον (ὡς ἔφης) ἐπὶ πάντων θεῶν καὶ ἀνθρώπων βλασφημῆσαι μὴ φοβηθείς, ὅπως τὴν ἐμὴν φθείρῃς ψυχὴν καὶ τὸ ἐμὸν σῶμα περιυβρίσῃς. ἔρως γὰρ θεῶν οὐκ ἔστιν ἀρχηγέτης ὁ ἐν ταῖς ἐπιθυμίαις. εἰ γὰρ ἑκὼν ἐπιθυμεῖ, αὐτός ἐστιν ἑαυτοῦ πάθος καὶ κόλασις, καὶ θεὸς οὐκ ἂν εἴη ὁ πάσχων ἑκών·","english":"But above all these things (so that I may not waste time recounting the lives of all gods and philosophers), let there be for you two greatest models: among gods, Zeus; among men, Socrates. As for the rest, from what I have written and reminded you, understand and take heed, lest you ever grieve your lover; for if you act contrary to the gods and lovers, you will be judged impious and will undergo the fitting punishment; but if you offer yourself to every lover, as one imitating the gods, you will obtain their beneficence. For the rest, dearest, remembering the mysteries I have revealed to you, show me your choice through a letter. Farewell. I, then, having received this book from Appion as if truly to send it to the beloved woman, pretended that she had written a reply to these things, and on the next day, when he came, I gave to Appion what was supposedly her reply, which ran as follows:\n\n[Copy of a letter to Appion as if from the beloved woman.] I am amazed that, after praising me for wisdom, you write to me as to a fool. For, wishing to persuade me for the sake of your own passion, you have taken your examples from the myths about the gods, not fearing to blaspheme Eros, the eldest of all (as you said), over all gods and men, in order to corrupt my soul and outrage my body. For the Eros that is in desires is not the founding god of the gods. For if he desires willingly, he is himself his own passion and punishment, and he who suffers willingly would not be a god.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the embedded letter from Appion to his beloved and introduces a forged reply from the beloved, marking a shift from narrative to epistolary form within the homily.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκοποί","severity":"info","text":"The Greek term σκοποί (skopoi) here means 'models' or 'exemplars,' not 'goals' in a teleological sense; it refers to Zeus and Socrates as paradigmatic figures for emulation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to Zeus as a model for lovers and Socrates as a model for philosophers reflects a common rhetorical trope in Second Sophistic literature, where pagan myths were used to justify hedonistic behavior.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The forged letter from the beloved woman, rejecting Appion's arguments, serves as a Christian critique of pagan mythology and its moral implications, likely reflecting Clement's own stance against such practices.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'ἐξ ὧν σοι γράψας ὑπέμνησα' is ambiguous: it could mean 'from what I have written and reminded you' or 'from what I have written, I have reminded you'; the English draft opts for the former, but the syntax allows either reading.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The beloved's argument that Eros cannot be a god if he suffers willingly parallels Platonic and Stoic critiques of anthropomorphic deities, particularly in the Euthyphro and Cicero's De Natura Deorum.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'beloved woman' and the historical Appion (possibly Apion the grammarian) is uncertain; the text may be fictional.","The phrase 'τὰ δὲ λοιπά' appears twice, possibly indicating a lacuna or repetition in the manuscript."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":102,"ref":"p102","source":"εἰ δὲ ἄκων ἐρᾷ τῆς μίξεως καὶ τὰς ἡμετέρας διερχόμενος ψυχὰς ὥσπερ δι' ὀργάνων τῶν ἡμετέρων σωμάτων εἰς τὰς τῶν νοητῶν φέρεται συνουσίας, ὁ τοῦτον ἐρᾶν ποιῶν καὶ φέρων μείζων αὐτοῦ τυγχάνει· καὶ πάλιν αὐτοῦ ἐκείνου τοῦ φέροντος ἑτέρῳ πόθῳ φερομένου, μείζων ἄλλος ὁ φέρων ἐκεῖνον εὑρίσκεται καὶ εἰς ἀπέραντον ἐπαναφορὰ τῶν ἐρώντων γίνεται, ὅ ἐστιν ἀδύνατον. οὕτως οὐκ ἔστιν οὔτε ὁ φέρων οὔτε ὁ φερόμενος, ἀλλ' αὐτοῦ τοῦ ἐρῶντος τὸ ἐπιθυμητικόν ἐστιν πάθος, ἐλπίδι αὐξόμενον καὶ ἀπογνώσει μειούμενον. οἱ δὲ κρατεῖν αἰσχρᾶς ἐπιθυμίας μὴ βουλόμενοι τῶν θεῶν καταψεύδονται, ἵνα περὶ ὧν πράττουσιν τοὺς θεοὺς ὡς προτέρους δράσαντας ὑποδεικνύντες ἀπαλλάσσωνται τῆς μέμψεως. εἰ γὰρ παιδοποιίας ἕνεκεν καὶ οὐκ ἀσελγείας οἱ λεγόμενοι θεοὶ τὰς μοιχείας ἐπετέλουν, τί καὶ τοῖς ἄρσεσιν ἐμίγνυντο; ἀλλὰ χαριζόμενοι (φησίν) ταῖς ἐρωμέναις κατηστέριζον αὐτάς. οὐκοῦν πρὸ τούτου οὐκ ἦσαν ἀστέρες, μέχρις ὅτε ἀσελγείας προφάσει ὑπὸ μοιχῶν ὁ οὐρανὸς ἄστροις ἐκοσμήθη; πῶς δὲ καὶ οἱ τῶν κατηστερισμένων ἔκγονοι ἐν ᾅδου κολάζονται, ὅ τε Ἄτλας βαρούμενος καὶ ὁ Τάνταλος δίψῃ ἀνιώμενος καὶ ὁ Σίσυφος ἐρείδων πέτραν, Τιτυὸς τὰ σπλάγχνα διορυττόμενος, Ἰξίων περὶ τροχὸν ἀπαύστως κυλινδούμενος; πῶς δὲ καὶ οἱ ἐρασταί, θεοὶ ὄντες, οὓς ἐμίαναν κατηστέριζον, ἑαυτοῖς τοῦτο μὴ χαρισάμενοι; οὐκ ἄρα ἦσαν θεοί, ἀλλὰ τυράννων αἰνίγματα. Κρόνου γὰρ ἐν τοῖς Καυκασίοις ὄρεσιν (οὐκ ἐν οὐρανῷ ἀλλ' ἐν γῇ) τάφος τις δείκνυται, ἀνδρὸς ἀγρίου καὶ τεκνοβόρου.","english":"But if he involuntarily desires intercourse and, passing through our souls as through instruments of our bodies, is borne to unions with the intelligibles, then the one who makes him desire and bears him is greater than he; and again, that one who bears him, being himself borne by another desire, another greater one is found who bears him, and there arises an infinite regress of lovers, which is impossible. Thus there is neither the bearer nor the borne, but the desiring part is a passion of the lover himself, increased by hope and diminished by despair. But those who do not wish to restrain base desire falsely accuse the gods, so that by showing the gods as having done first what they themselves do, they may escape blame. For if the so-called gods committed adulteries for the sake of procreation and not licentiousness, why did they also have intercourse with males? But, it is said, they gratified their beloveds by catasterizing them. So then, were there no stars before this, until the heaven was adorned with stars by adulterers on the pretext of licentiousness? And how is it that the offspring of those who were catasterized are punished in Hades—Atlas burdened, Tantalus tormented by thirst, Sisyphus straining at a rock, Tityus with his vitals being devoured, Ixion endlessly revolving on a wheel? And how is it that the lovers, being gods, catasterized those whom they defiled, but did not grant this to themselves? Therefore they were not gods, but riddles of tyrants. For a tomb of Cronus is shown in the Caucasian mountains (not in heaven but on earth), that of a savage and child-devouring man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ δὲ ἄκων ἐρᾷ τῆς μίξεως","severity":"info","text":"The argument critiques a Platonic theory of eros as a cosmic force, reducing it to an infinite regress of lovers and beloveds, which is deemed impossible.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"κατηστερίζω","severity":"info","text":"Catasterism (κατηστερισμός) is the mythological practice of placing mortals among the stars; Clement uses it to mock pagan gods as adulterers who defile then deify their beloveds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Κρόνου ... τάφος","severity":"info","text":"The claim of a tomb of Cronus in the Caucasus echoes Euhemerist traditions (e.g., Ennius' Sacra Historia) that gods were deified mortals; Clement uses this to deny their divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως οὐκ ἔστιν οὔτε ὁ φέρων οὔτε ὁ φερόμενος","severity":"info","text":"This passage forms a logical climax: after reducing divine eros to an infinite regress, Clement concludes that neither bearer nor borne exists, and desire is merely human passion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τῶν θεῶν καταψεύδονται","severity":"info","text":"Clement's accusation that pagans 'falsely accuse the gods' to excuse their own vices is a standard apologetic trope, later echoed by Eusebius (Praeparatio Evangelica) and other Church Fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰς ἀπέραντον ἐπαναφορὰ τῶν ἐρώντων","severity":"caution","text":"The phrase 'infinite regress of lovers' is a philosophical argument against a chain of causation; the Greek is clear, but the logic assumes a Platonic framework that may not be self-evident to all readers.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'lover' (ὁ ἐρῶν) in the opening clause is ambiguous: it could refer to a specific god (e.g., Zeus) or to a generic divine principle; the text does not resolve this.","The phrase 'τῶν νοητῶν συνουσίας' ('unions with the intelligibles') is a Platonic term; whether Clement intends a technical philosophical meaning or a polemical caricature is left open."],"confidence":"high","notes":[]},{"i":103,"ref":"p103","source":"ἀλλὰ καὶ τοῦ ἀσελγοῦς Διός, τοῦ μυθικοῦ, τοῦ ὁμοίως τὴν θυγατέρα Μῆτιν καταπιόντος, ἐν Κρήτῃ θεωρεῖται τάφος. καὶ ἐν τῇ Ἀχερουσίᾳ δὲ λίμνῃ Πλούτωνος καὶ Ποσειδῶνος ἐν ΤΉνῳ, Ἡλίου δὲ ἐν Ἄτροις καὶ Σελήνης ἐν Κάρραις, Ἑρμοῦ δὲ ἐν Ἑρμουπόλει, Ἄρεως ἐν Θρᾴκῃ, Ἀφροδίτης ἐν Κύπρῳ, Διονύσου ἐν Θήβαις\n\nκαὶ τῶν ἄλλων ἐν ἄλλοις τόποις. πλὴν φαίνονται αὐτῶν τῶν λεχθέντων θεῶν οἱ τάφοι· ἄνθρωποι γὰρ ἦσαν καὶ ταῦτα μοχθηροὶ καὶ μάγοι. οὐδὲ γὰρ ἄλλως μονοκράτορες ἐγεγόνεισαν (Ζεὺς λέγω ὁ μυθικὸς καὶ Διόνυσος), εἰ μὴ τῇ μεταμορφώσει ὧν ἤθελον ἐπεκράτουν εἰς ὅπερ αὐτοὶ ἤθελον. εἰ δὲ τούτων δεῖ ζηλοῦν τοὺς βίους, μὴ μόνον τὰς μοιχείας, ἀλλὰ καὶ τὰς τραπέζας αὐτῶν μιμώμεθα. ὁ γὰρ Κρόνος τὰ αὑτοῦ τέκνα κατέπιεν καὶ Ζεὺς ὁμοίως τὴν αὑτοῦ θυγατέρα. καὶ τί δεῖ λέγειν; Πέλοψ πάντων θεῶν δεῖπνον ἐγένετο. ὅθεν καὶ ἡμεῖς πρὸ τῶν ἀθεμίτων γάμων ὅμοιον δεῖπνον τοῖς θεοῖς ἐπιτελέσωμεν. οὕτω γὰρ ἂν εἴη τὸ δεῖπνον τῶν γάμων ἄξιον. ἀλλὰ τοῦτο οὐκ ἂν ὑποσταίης ποτέ, ὡς οὐδὲ ἐγὼ τὸ μοιχήσασθαι. πρὸς τούτοις δέ μοι ἔρωτος ὡς δυνατοῦ θεοῦ ἀπειλεῖς χόλον. ἔρως θεὸς οὐκ ἔστιν οἷος δοκεῖ, ἀλλ' ἐκ τῆς τοῦ ζσου κράσεως πρὸς διαδοχὴν τοῦ βίου κατὰ πρόνοιαν τοῦ τὰ πάντα ἐνεργήσαντος συμβαίνουσα ἐπιθυμία, ἵνα τὸ πᾶν γένος μηδεπώποτε ἐπιλείπῃ, ἀλλὰ προφάσει ἡδονῆς ἐκ τῆς τοῦ μέλλοντος τελευτᾶν οὐσίας πάλιν ἄλλος γένηται, νομίμῳ προεκπεφυκὼς γάμῳ, ὅπως πρὸς τὸ γηροτροφεῖν τὸν αὑτοῦ πατέρα γνώσῃ· ὅπερ ποιεῖν οἱ ἐκ μοιχείας γεγονότες οὐκ ἂν ἐδύναντο, φύσιν στοργῆς πρὸς τοὺς γεννήσαντας οὐκ ἔχοντες.","english":"But also the tomb of the licentious Zeus, the mythical one, who likewise swallowed his daughter Metis, is seen in Crete. And in the Acherusian lake there is a tomb of Pluto, and of Poseidon in Tenos, of Helios in Atri, and of Selene in Carrhae, of Hermes in Hermopolis, of Ares in Thrace, of Aphrodite in Cyprus, of Dionysus in Thebes, and of the others in other places. In short, the tombs of the aforementioned gods are visible; for they were men, and wicked men and magicians at that. For they could not have become sole rulers (I mean the mythical Zeus and Dionysus) except by transformation, by which they prevailed over whatever they wished into whatever they wished. But if we must emulate their lives, let us imitate not only their adulteries but also their banquets. For Cronus swallowed his own children, and Zeus likewise swallowed his own daughter. And what need is there to say more? Pelops became a dinner for all the gods. Hence, before unlawful marriages, let us also perform a banquet similar to that of the gods. For thus the banquet would be worthy of the marriage. But you would never endure this, just as I would not commit adultery. In addition to these things, you threaten me with the wrath of Eros as a powerful god. Eros is not a god as he seems, but a desire arising from the mixture of the living for the succession of life, according to the providence of the one who set everything in motion, so that the whole race may never fail, but under the pretext of pleasure, from the substance of that which is about to die, another is born, having previously sprung from lawful marriage, so that he may know how to care for his own father in old age; which those born from adultery could not do, not having a natural affection for their parents.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀχερουσίᾳ λίμνῃ","severity":"info","text":"The Acherusian lake is a mythological location associated with the underworld, often linked to the river Acheron in Greek mythology. Its mention here underscores the author's polemic against pagan gods by citing their tombs in such liminal places.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Κρόνος ... κατέπιεν","severity":"info","text":"The motif of Cronus swallowing his children is a well-known Greek myth, paralleled here with Zeus swallowing Metis. This serves to highlight the absurdity and immorality of pagan myths, a common trope in early Christian apologetics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἔρως","severity":"info","text":"Eros is personified as a god in Greek mythology, but the author reinterprets it as a natural desire (ἐπιθυμία) for procreation, denying its divinity. This reflects a rationalizing tendency in early Christian thought.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative section that catalogs tombs of pagan gods, then shifts to a moral argument against emulating their behavior, culminating in a redefinition of Eros. The structure moves from catalog to exhortation to theological correction.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τάφος ... θεῶν","severity":"info","text":"The claim that tombs of Greek gods exist in specific locations (e.g., Zeus in Crete) was a common early Christian argument against paganism, found in authors like Clement of Alexandria and Eusebius. It draws on Euhemerist interpretations of myth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τοῦ ζσου","severity":"caution","text":"The Greek phrase 'τοῦ ζσου' is likely a scribal error or corruption; the intended reading may be 'τοῦ ζῆν' (of living) or 'τοῦ ζῴου' (of the animal). The English draft interprets it as 'the living,' but the text is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ ζσου' is ambiguous; it may be a corruption of 'τοῦ ζῆν' or 'τοῦ ζῴου', affecting the interpretation of the origin of desire.","The identity of 'the one who set everything in motion' (τοῦ τὰ πάντα ἐνεργήσαντος) is not explicitly named, but likely refers to the Christian God in context."],"confidence":"high","notes":[]},{"i":104,"ref":"p104","source":"ἐπεὶ οὖν διαδοχῆς ἕνεκεν καὶ γνησίας ἐπαυξήσεως, ὡς ἔφην, ἡ ἐπιθυμία συμβαίνει ἡ ἐρωτική, χρὴ τοὺς γονεῖς, σωφροσύνης προνοουμένους, τοὺς αὑτῶν παῖδας πρὸ τῆς ἐπιθυμίας διὰ τῶν σωφρονιζόντων βιβλίων προπαιδεύειν καὶ τοῖς κρείττοσιν αὐτοὺς προεθίζειν λόγοις (ὅτι δευτέρα φύσις ἡ συνήθεια), πρὸς τούτοις δὲ πυκνῶς αὐτοὺς τὰς κολάσεις ὑπομιμνήσκειν τὰς ἐκ τῶν νόμων, ἵνα ὥσπερ χαλινῷ τῷ φόβῳ χρώμενοι ταῖς ἀτόποις μὴ συντρέχωσιν ἡδοναῖς. προσήκει δὲ καὶ πρὸ τοῦ τὴν ἐπιθυμίαν ἐπακμάσαι γάμῳ τὸ φυσικὸν τῆς ἡλικίας πληρο φορεῖν πάθος, πρότερον πείσαντας εἰς εἶδος ἑτέρας γυναικὸς μὴ ἀτενίζειν. ὁ γὰρ νοῦς ἡμῶν, ὁπόταν τὰ πρῶτα τῇ τέρψει τὸ εἶδος τῆς ἐρωμένης ἀπομάξηται, ὥσπερ ἐν κατόπτρῳ ἐνορῶν ἀεὶ τὴν μορφὴν διὰ τῆς μνήμης βασανίζεται· καὶ μὴ τυγχάνων μὲν τῆς ἐπιθυμίας, τῆς ἐπιτυχίας μελετᾷ τὰς ὁδούς, ἐπιτυχὼν δὲ μᾶλλον αὔξεται, ὥσπερ τὸ πῦρ τῆς ὕλης εὐποροῦν, καὶ μάλισθ' ὅταν τῇ ψυχῇ τοῦ ἐρῶντος πρὸ τοῦ πάθους προεντετυπωμένος μὴ προϋπάρξῃ φόβος. ὡς γὰρ ὕδωρ πῦρ κατασβέννυσιν, οὕτως καὶ φόβος τῆς ἀλόγου ἐπιθυμίας ἐστὶ σβεστήριος. ὅθεν ἐγὼ ἔκ τινος Ἰουδαίου τὰ θεῷ πρέποντα καὶ νοεῖν καὶ ποιεῖν ἐκμαθοῦσα, εὐάλωτος πρὸς μοιχείαν ὑπὸ ψευδῶν μύθων οὐ γίνομαι. θέλοντι δέ σοι καὶ σπουδάζοντι σωφρονεῖν, φλεγμαινούσῃ ψυχῇ πρὸς ἔρωτα βοηθοίη θεὸς καὶ τὴν ἴασιν παράσχοι.","english":"Since, then, for the sake of succession and legitimate increase, as I said, erotic desire occurs, parents who are mindful of chastity must educate their children beforehand through books that instill self-control and accustom them to better discourses before desire arises (for habit is second nature), and in addition frequently remind them of the punishments from the laws, so that using fear as a bridle they do not rush into improper pleasures. It is also fitting, before desire reaches its peak, to satisfy the natural passion of their age through marriage, having first persuaded them not to gaze at the form of another woman. For our mind, once it has imprinted the form of the beloved with initial pleasure, as if looking in a mirror, is tormented by always beholding the image through memory; and if it does not obtain the object of desire, it devises ways to achieve it, but if it does obtain it, the desire increases all the more, like fire when it has plenty of fuel, especially when fear has not been previously impressed upon the soul of the lover before the passion. For just as water extinguishes fire, so fear is the extinguisher of irrational desire. Hence, having learned from a certain Jew what is fitting for God both to think and to do, I am not easily caught into adultery by false myths. And to you, who are willing and eager to be chaste, may God help your soul inflamed with love and grant healing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπιθυμία","severity":"info","text":"The passage distinguishes between 'erotic desire' (ἐπιθυμία ἐρωτική) for legitimate procreation and 'irrational desire' (ἄλογος ἐπιθυμία) that leads to adultery, a key moral distinction.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σωφροσύνη","severity":"info","text":"Σωφροσύνη (chastity, self-control) is a central virtue; parents are to προπαιδεύειν (pre-educate) children through σωφρονιζόντων βιβλίων (books that instill self-control).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰουδαίου","severity":"info","text":"The speaker claims to have learned 'from a certain Jew' what is fitting for God. This reflects a common early Christian trope of Jewish wisdom as a source of moral instruction, possibly alluding to Hellenistic Jewish traditions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φόβος","severity":"info","text":"The metaphor of fear as a 'bridle' (χαλινῷ) and 'extinguisher' (σβεστήριος) of desire parallels Stoic and Platonic moral psychology, where reason controls passion through fear of punishment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from general advice on parental education to specific counsel on marriage, then to a psychological analysis of desire, ending with a personal testimony. This mirrors a homiletic pattern of exhortation, explanation, and exemplum.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The text's emphasis on pre-marital chastity and fear of law echoes later patristic teachings on marriage and sexuality, e.g., in John Chrysostom, suggesting a shared ascetic milieu.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'certain Jew' (Ἰουδαίου) is unspecified; it may be a literary device or a reference to a known teacher.","The phrase 'πρὸ τοῦ τὴν ἐπιθυμίαν ἐπακμάσαι' could be read as 'before desire reaches its peak' or 'before desire becomes acute'; the translation follows the former."],"confidence":"high","notes":[]},{"i":105,"ref":"p105","source":"Ἐπακούσας δὲ ὁ Ἀππίων τῆς ὑποκρίτου ἀντιγραφῆς ἔφη· Μήτι ἀλόγως Ἰουδαίους μισῶ; νῦν γοῦν ταύτην τίς ποτε συντυχὼν Ἰουδαῖος καὶ εἰς τὴν θρησκείαν μεταγαγὼν ἀνέπεισε σωφρονεῖν, καὶ ἀδύνατόν ἐστιν τοῦ λοιποῦ αὐτὴν εἰς κοινωνίαν ἑτέρου τινὸς συνελθεῖν, ὅτι οἱ τοιοῦτοι τὸν θεὸν ὡς παντεπόπτην τῶν πράξεων προθέμενοι σφόδρα σωφρονεῖν ἐνκαρτεροῦσιν ὡς λαθεῖν μὴ δυνάμενοι. ταῦτα ἀκούσας ἔφην τῷ Ἀππίωνι·\n\nΝῦν σοι τὰ ἀληθῆ ὁμολογήσω. ἐγὼ γυναικὸς οὐκ ἠράσθην οὐδὲ ἄλλου τινός, πάνυ μου τῆς ψυχῆς δεδαπανημένης πρὸς ἄλλας ἐπιθυμίας καὶ πρὸς ἀληθῶν δογμάτων εὕρεσιν· καὶ μέχρι τοῦ νῦν πολλὰς γνώμας φιλοσόφων διασκοπήσας πρὸς οὐδένα αὐτῶν ἔνευσα ἢ πρὸς τὸ Ἰουδαίων μόνον, ἐμπόρου τινὸς αὐτῶν ὀθόνας πιπράσκοντος ἐνταῦθα τῇ Ῥώμῃ ἐπιδεδημηκότος καὶ ἔκ τινος συντυχίας ἀγαθῆς ἁπλούστερόν μοι τὸ μοναρχικὸν φρόνημα παραθεμένου. ἀκούσας δέ μου τῆς ἀληθείας ὁ Ἀππίων, ὁ ἀλόγως μισῶν τὸ Ἰουδαίων καὶ τί ποτέ ἐστιν αὐτῶν τὸ πιστὸν οὔτε εἰδὼς οὔτε εἰδέναι θέλων, ἀκρίτως ὀργισθεὶς τῇ σιωπῇ ἐξ αὐτῆς ἤδη τῆς Ῥώμης ἀπηλλάσσετο, καὶ ἔκτοτε νῦν πρῶτον αὐτῷ συντετυχηκὼς τὸν ἐξ ἐκείνου τοῦ χρόνου θυμὸν ὑποπτεύω εἰκότως. πλὴν ἐφ' ὑμῶν αὐτοῦ πεύσομαι τί ἂν ἔχοι λέγειν περὶ τῶν λεγομένων θεῶν, ὧν οἱ βίοι παντοπαθεῖς εἶναι μυθολογούμενοι, πρὸς τὴν τοῦ ὁμοίου μίμησιν ἐπίτηδες °δονται δημοσίᾳ, ὧν πρὸς τοῖς ἀνθρωπίνοις πάθεσιν (ὡς ἔφην) καὶ οἱ κατὰ τόπον δείκνυνται τάφοι. Ταῦτα οἱ ἑταῖροι προακούσαντες ἐμοῦ καὶ μαθεῖν τὰ ἑξῆς ποθοῦντες συνῆλθόν μοι ὡς ἐπισκεψόμενοι Ἀππίωνα.","english":"When Appion heard this hypocritical response, he said, \"Do I not hate the Jews with good reason? Now at any rate, some Jew, having met this woman and converted her to his religion, persuaded her to be chaste, and it is impossible for her henceforth to enter into union with any other, because such people, having set God as the all-seeing overseer of their actions, persist very strongly in chastity, since they cannot escape notice.\" Hearing this, I said to Appion:\n\n\"Now I will confess the truth to you. I have never been in love with a woman nor with anyone else, my soul being entirely consumed by other desires and by the search for true doctrines; and up to now, having examined many opinions of philosophers, I have inclined toward none of them except that of the Jews alone, when a certain Jewish merchant, selling linens here in Rome, was staying and, through some good fortune, set forth the monarchic belief to me rather simply.\" When Appion heard my truth, he, who irrationally hates the Jews and neither knows nor wishes to know what their faith is, became unreasonably angry and, in silence, departed from Rome itself at that time; and since then, having now met him for the first time, I suspect his anger from that time is understandable. Nevertheless, in your presence I will ask him what he might have to say about the so-called gods, whose lives are mythologized as being subject to every passion, and are publicly sung for the imitation of the like, and for whom, in addition to human passions (as I said), tombs are shown in various places.\" Having heard these things from me beforehand and desiring to learn what followed, my companions came with me to visit Appion.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀππίων","severity":"info","text":"Appion (Apion) was a first-century CE Alexandrian grammarian and anti-Jewish polemicist, whose attacks on the Jews were later refuted by Josephus in his Contra Apionem. His appearance here as a hostile interlocutor reflects this historical reputation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μοναρχικὸν φρόνημα","severity":"info","text":"The phrase 'monarchic belief' refers to the Jewish and Christian doctrine of one supreme God, as opposed to polytheism. It is a key theological term in early Christian apologetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit within the homily, featuring a dialogue between the narrator and Appion. It serves to contrast the narrator's reasoned conversion to Jewish monotheism with Appion's irrational hatred.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The motif of a Jewish merchant converting a Roman through simple teaching parallels the conversion of the Ethiopian eunuch in Acts 8:26-39, where a chance encounter leads to religious instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Pseudo-Clementine literature, including this homily, was influential in early Christian debates on Jewish-Christian relations and the use of Greek philosophy. It was transmitted in Syriac and Arabic versions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑποκρίτου ἀντιγραφῆς","severity":"caution","text":"The phrase 'hypocritical response' is ambiguous: it could refer to the woman's feigned chastity or to the narrator's earlier argument. The context suggests the former, but the Greek allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman mentioned by Appion is unclear from the preceding passage; she may be a character from an earlier episode not preserved in this excerpt.","The phrase 'hypocritical response' could be interpreted as either the woman's pretended virtue or the narrator's rhetorical stance."],"confidence":"high","notes":[]},{"i":106,"ref":"p106","source":"καὶ δὴ λελουμένον αὐτὸν ἤδη κατελαμβάνομεν ἐφ' ἑτοίμῳ τραπέζῃ, διόπερ ὀλίγα ἠκριβολογησάμεθα εἰς τὸν περὶ θεῶν λόγον. ὁ δέ (οἶμαι) συνεὶς ἡμῶν τὴν προαίρεσιν, εἰς τὴν ἐπιοῦσαν ἔχειν τι εἰπεῖν ὑπέσχετο περὶ θεῶν καὶ τὸν αὐτὸν προεδήλωσεν ἡμῖν τόπον ὡς ἐκεῖ διαλεξόμενος. ἡμεῖς δὲ σὺν τῇ ὑποσχέσει, χάριν ὁμολογήσαντες αὐτῷ, οἴκαδε ἕκαστος ἀπεχωρήσαμεν.\n\n[ Μ Λ Ϛ.] Τρίτῃ δὲ ἡμέρᾳ εἰς τὸ προωρισμένον τῆς Τύρου χωρίον σὺν τοῖς οἰκειοτάτοις ἐλθὼν ἔγωγε εὑρίσκω τὸν Ἀππίωνα, Ἀννουβίωνός τε καὶ Ἀθηνοδώρου καθεζόμενον μέσον καὶ μετὰ πολλῶν ἄλλων τῶν ἐκ παιδείας ἀνδρῶν ἡμᾶς ἀναμενόντων. καὶ ὅμως οὐδὲν καταπλαγεὶς προσαγορεύσας ἀντικαθέζομαι τῷ Ἀππίωνι, ὃς μετ' οὐ πολὺ λέγειν ἤρξατο· Βούλομαι πρῶτος ἀρξάμενος ἐντεῦθεν ἤδη ταχέως ἐλθεῖν ἐπὶ τὸ ζητούμενον. πρὸ τοῦ σε, τέκνον Κλήμης, ἡμῖν παρεῖναι, Ἀννουβίων οὗτος καὶ Ἀθηνόδωρος, οἱ χθὲς ἅμα τοῖς ἄλλοις ἐπακούσαντές σου διαλεγομένου, ἀφηγήσαντό μοι, πῶς ἐν τῇ Ῥώμῃ συνερχόμενός σοι ὡς ἐρῶντι πολλὰ τῶν θεῶν κατεψευσάμην, εἰπὼν αὐτοὺς παιδεράστας, ἀσελγεῖς, μιγνυμένους μητράσιν ἀδελφαῖς θυγατράσιν καὶ μυρίαις μοιχείαις ἐνεχομένους. ἀλλ' ἐχρῆν σε, ὦ τέκνον, εἰδέναι ὅτι μὴ τοιαῦτα περὶ θεῶν φρονῶν ἔγραφον, ἀλλὰ στοργῇ τῇ πρὸς σὲ τὰ ἀληθῆ λέγειν ἀπεκρυπτόμην, ἅπερ, εἰ νῦν ἐθέλεις, παρ' ἐμοῦ ἄκουσον.","english":"And indeed we found him already bathed and at a ready table, so we engaged only briefly in discussion concerning the gods. He, I think, perceiving our purpose, promised to have something to say about the gods on the following day and indicated to us the same place where he would hold the discussion. We, acknowledging our thanks to him for his promise, each departed to our own homes.\n\n[Μ Λ Ϛ.] On the third day, having come to the designated place in Tyre with my closest companions, I find Appion seated between Annubion and Athenodorus, with many other men of learning waiting for us. And yet, not at all dismayed, I greeted him and sat down opposite Appion, who after a short while began to speak: \"I wish, having begun first, to come quickly from this point to the matter under inquiry. Before you, my child Clement, were present to us, this Annubion and Athenodorus, who yesterday along with the others heard you discoursing, related to me how, when I met you in Rome as one in love, I falsely accused the gods of many things, saying that they were pederasts, licentious, mingling with mothers, sisters, daughters, and involved in countless adulteries. But you should know, my child, that I did not write such things about the gods because I believed them, but out of affection for you I concealed the truth, which, if you now wish, you may hear from me.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Τύρου","severity":"info","text":"Tyre was a major Phoenician city, often a setting for philosophical debates in early Christian literature, reflecting the Hellenistic cultural milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προαίρεσιν","severity":"info","text":"προαίρεσιν (prohairesis) denotes a deliberate choice or purpose, often with ethical implications; here it suggests Clement's group's intent to avoid theological debate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μ Λ Ϛ","severity":"info","text":"The Coptic numerals Μ Λ Ϛ (40, 30, 6 = 76) mark a new section, likely a chapter or major division in the homily's narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀννουβίων","severity":"info","text":"Annubion is a character appearing in the Pseudo-Clementine literature, often associated with pagan learning and opposition to Christian teachings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"παιδεράστας","severity":"info","text":"παιδεράστας (pederasts) refers to those who love boys, a charge leveled against pagan gods in early Christian polemic to discredit polytheism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπεκρυπτόμην","severity":"caution","text":"The verb ἀπεκρυπτόμην (I concealed) is ambiguous: Appion claims he hid the truth out of affection, but the context suggests a rhetorical shift that may be ironic or deceptive.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not clarify whether Appion's claim of concealing the truth is sincere or a rhetorical ploy; the Coptic numerals Μ Λ Ϛ may also be a scribal insertion rather than an original structural marker."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":107,"ref":"p107","source":"Τῶν πάλαι ἀνδρῶν οἱ σοφώτατοι, πᾶσαν ἀλήθειαν αὐτοὶ καμάτῳ μεμαθηκότες, τοὺς ἀναξίους καὶ μὴ ὀρεγομένους θείων μαθημάτων ἀπεκρύψαντο τὴν ἐπιστήμην λαβεῖν. οὔτε γὰρ ἀπ' ὐρανοῦ καὶ τῆς μητρὸς αὐτοῦ Γῆς γεγόνασιν παῖδες δώδεκα, ὡς ὁ μῦθος καταριθμεῖ· ἄρρενες μὲν Ὠκεανός, Κοῖος, Κρῖος, Ὑπερίων, Ἰαπετός, Κρόνος· θήλειαι δὲ Θεία, Θέμις, Μνημοσύνη, Δημήτηρ, Τηθύς, Ῥέα· οὔτε τῇ ἐξ ἀδάμαντος ἅρπῃ τὰ αἰδοῖα Κρόνος ὐρανοῦ τοῦ πατρὸς ἐκτεμών (ὥς φατε) εἰς βυθὸν ἀπέρριψεν. ἀλλ' οὐδ' ἐκ τῆς ἀποτομῆς τοῦ ὐρανοῦ σταγόνων ῥυέντος αἵματος ἡ Ἀφροδίτη ἐγένετο οὐδ' αὖ Κρόνος τῇ Ῥέᾳ μιγεὶς καὶ γεννήσας Πλούτωνα πρῶτον κατέπιεν, διά τινα Προμηθέως θεσμὸν, δεδιὼς μήποτε γεννηθὲν ἐξ αὐτοῦ βρέφος γενναιότερον αὐτοῦ γενόμενον ἀφέληται αὐτὸν τῆς βασιλείας. οὐ τὸν Ποσειδῶνα δεύτερον γεννήσας ὁμοίως κατέπιεν. οὐ μετὰ τούτους τὸν Δία γεννηθέντα ἡ μήτηρ κατακρύψασα ἡ Ῥέα ἀπαιτήσαντι τῷ Κρόνῳ καταπιεῖν λίθον ἀντέδωκεν. οὐ καταποθεὶς τοὺς προκαταποθέντας θλίψας ἐξῶσεν, ὡς προελθεῖν πρῶτον μὲν τὸν πρῶτον καταποθέντα Πλούτωνα, ἐπ' αὐτῷ δὲ Ποσειδῶνα [καὶ τρίτον τὸν Δία]. οὐδέ γε (ὥς φασιν) μητρὸς προνοίᾳ διασωθεὶς ὁ Ζεὺς καὶ εἰς οὐρανὸν ἀναβάς, τὸν πατέρα τῆς βασιλείας καθεῖλεν. οὐ πατρὸς ἀδελφοὺς ἐκόλασεν. οὐκ εἰς πόθον γυναικῶν θνητῶν κατῆλθεν. οὐκ ἀδελφαῖς ἢ θυγατράσιν, οὐκ ἀδελφῶν γυναιξίν, οὐ παισὶν αἰσχρῶς συνεγένετο. οὐδὲ Μῆτιν γεννήσας κατέπιεν, ἵνα ἀπ' ἐνκεφάλου μὲν τὴν Ἀθηνᾶν ἀναφύσῃ ἐκ τῆς Μήτιδος, ἐκ δὲ τοῦ μηροῦ τὸν Διόνυσον τέκῃ, ὃν ὑπὸ Τιτάνων ἐσπαράχθαι λέγουσιν.","english":"The wisest of the ancient men, having learned all truth by their own labor, concealed their knowledge from the unworthy and those not desirous of divine teachings, so that they might not receive it. For neither were there twelve children born from Ouranos and his mother Ge, as the myth enumerates: males—Okeanos, Koios, Krios, Hyperion, Iapetos, Kronos; females—Theia, Themis, Mnemosyne, Demeter, Tethys, Rhea. Nor did Kronos, cutting off the genitals of his father Ouranos with an adamantine sickle (as you say), cast them into the deep. Nor did Aphrodite come into being from the drops of blood that flowed from the severing of Ouranos, nor did Kronos, having intercourse with Rhea and begetting Plouton first, swallow him, because of some decree of Prometheus, fearing that a child born from him, becoming more noble than himself, might deprive him of his kingdom. Nor did he, having begotten Poseidon second, likewise swallow him. Nor, after these, when Zeus was born, did his mother Rhea, having hidden him, give a stone to Kronos when he demanded to swallow it, instead of the child. Nor did the swallowed one, pressing the previously swallowed ones, expel them, so that first the first swallowed, Plouton, came forth, then Poseidon [and third, Zeus]. Nor indeed (as they say) did Zeus, preserved by his mother's foresight and ascending to heaven, depose his father from the kingdom. Nor did he punish his father's brothers. Nor did he descend into desire for mortal women. Nor did he have shameful intercourse with sisters or daughters, or with brothers' wives, or with boys. Nor did he, having begotten Metis, swallow her, so that from his head he might bring forth Athena from Metis, and from his thigh beget Dionysus, whom they say was torn apart by the Titans.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Τῶν πάλαι ἀνδρῶν οἱ σοφώτατοι","severity":"info","text":"The speaker invokes a topos of ancient wise men concealing truth, common in Hellenistic and early Christian apologetic, to frame the rejection of pagan myths.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κρόνος...τὰ αἰδοῖα ὐρανοῦ...ἀπέρριψεν","severity":"info","text":"The castration of Ouranos by Kronos is a standard Hesiodic myth (Theogony 154-210). The homily systematically denies its historicity, aligning with Christian polemic against pagan theogony.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὔτε...οὔτε...οὐ...οὐ...οὐδέ γε...οὐ...οὐ...οὐ...οὐδὲ","severity":"info","text":"A long anaphoric series of negations (οὔτε...οὐ...οὐδέ) catalogues and rejects each episode of the Kronos-Zeus succession myth, building rhetorical force through repetition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"τὸν Δία γεννηθέντα...λίθον ἀντέδωκεν","severity":"info","text":"The swaddled-stone substitution for Zeus appears in Hesiod (Theogony 485-491). The homily’s denial mirrors early Christian critiques of myth as falsehood, e.g., in Justin Martyr or Theophilus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀδάμαντος ἅρπῃ","severity":"info","text":"ἀδάμας (adamant) often means 'unconquerable' or 'steel'; here it describes the sickle as made of adamant, a standard epithet in Hesiod (Theogony 161).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"οὐκ ἀδελφαῖς ἢ θυγατράσιν...συνεγένετο","severity":"info","text":"The denial of Zeus’s incestuous affairs echoes a common Christian apologetic trope, seen in Clement of Alexandria’s Protrepticus, which contrasts pagan immorality with Christian virtue.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after Ποσειδῶνα, where the edition supplies [καὶ τρίτον τὸν Δία]; the original may have been longer or differently phrased.","The phrase 'Ἰαπετός' is a variant of 'Ἰαπετός' (Iapetos), possibly a scribal error for 'Ἰαπετός' or a rare name; it is not standard in Hesiodic catalogues."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":108,"ref":"p108","source":"οὐ δεῖπνον ἐπὶ τῷ Θέτιδος καὶ Πηλέως γάμῳ συντελεῖ. οὐ τὴν Ἔριν τῶν γάμων ἀπεώσατο. οὐχ αὕτη ἡ Ἔρις ἀτιμασθεῖσα μάχην καὶ στάσιν τοῖς ἑστιωμένοις ἐπενόησεν. οὐ μῆλον χρύσεον ἐκ τῶν Ἑσπερίδων κήπων λαβοῦσα ἐπέγραψεν «Δῶρον τῇ καλῇ». ἔπειτα μυθολογοῦσιν ὡς Ἥρα τε καὶ Ἀθηνᾶ καὶ Ἀφροδίτη εὑρίσκουσι τὸ μῆλον καὶ φιλονεικοῦσαι ἔρχονται πρὸς τὸν Δία· αἷς αὐτὸς μὲν οὐκ ἔκρινεν, δι' Ἑρμοῦ δὲ πρὸς\n\nτὸν ποιμένα Πάριν κριθησομένας περὶ κάλλους ἐξέπεμψεν. ἀλλ' οὔτε ἐκρίθησαν θεαὶ οὔτε ὁ Πάρις τῇ Ἀφροδίτῃ τὸ μῆλον ἀπέδωκεν. οὐκ Ἀφροδίτη τιμηθεῖσα τῷ τῆς Ἑλένης αὐτὸν ἀντετίμησεν γάμῳ. οὐ γὰρ ἂν τῇ τῆς θεᾶς τιμῇ πρόφασις ἐγίνετο παμφύλου πολέμου καὶ ταῦτα ἐπ' ὀλέθρῳ τοῦ τὴν τιμὴν ἀπειληφότος καὶ ἀγχιστεύοντος τῷ τῆς Ἀφροδίτης γένει. ἀλλά (ὡς ἔφην), ὦ τέκνον, ἔχει τινὰ λόγον τὰ τοιαῦτα οἰκεῖον καὶ φιλόσοφον, ἀλληγορίᾳ φρασθῆναι δυνάμενον, ὥστε σε ἀκούσαντα θαυμάσαι. κἀγὼ ἔφην· Δέομαι μή με ἀναβαλλόμενος βασανίσῃς. καὶ ὃς ἔφη· Μηδὲν φοβηθῇς· οὐ γὰρ ὑπερθήσομαι, ἀλλ' ἄρξομαι ἤδη λέγειν. Ἠν ποτε ὅτε οὐδὲν ἦν πλὴν χάος καὶ στοιχείων ἀτάκτων ἔτι συνπεφορημένων μίξις ἀδιάκριτος, τοῦτο καὶ τῆς φύσεως ὁμολογούσης καὶ τῶν μεγάλων ἀνδρῶν οὕτως ἔχειν νενοηκότων. καὶ μάρτυρα τῶν μεγά λων ἐν σοφίᾳ τὸν μέγιστον Ὅμηρον αὐτόν σοι παρέξομαι, εἰπόντα περὶ τῆς ἀνέκαθεν συγχύσεως· «Ἀλλὰ ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γένοισθε», ὡς ἐκεῖθεν ἁπάντων τὴν γένεσιν ἐσχηκότων καὶ μετὰ ἀνάλυσιν τῆς ὑγρᾶς καὶ γηίνης οὐσίας εἰς τὴν πρώτην πάλιν ἀποκαθισταμένων φύσιν, ὅ ἐστιν χάος. Ἡσίοδος δὲ ἐν τῇ θεογονίᾳ λέγει·","english":"He does not prepare a dinner for the wedding of Thetis and Peleus. He does not drive away the Strife from the wedding. This Strife, dishonored, did not devise battle and discord among the feasters. She did not take a golden apple from the gardens of the Hesperides and inscribe it \"Gift for the fair one.\" Then they mythologize that Hera and Athena and Aphrodite find the apple and, quarreling, come to Zeus; he himself did not judge them, but sent them through Hermes to the shepherd Paris to be judged concerning beauty. But neither were the goddesses judged, nor did Paris give the apple to Aphrodite. Aphrodite, honored, did not requite him with the marriage of Helen. For the honor of the goddess would not have become the pretext for a universal war, and that to the ruin of the one who received the honor and was related to the race of Aphrodite. But (as I said), my child, such things have a certain meaning, proper and philosophical, capable of being expressed by allegory, so that you, hearing it, would marvel. And I said: I beg you, do not torment me by delaying. And he said: Fear nothing; for I will not put it off, but will begin to speak at once. There was once a time when nothing existed except chaos and an indiscriminate mixture of disordered elements still jumbled together, which both nature acknowledges and great men have understood to be the case. And I will provide you with the greatest of the great in wisdom, Homer himself, as a witness, speaking about the primeval confusion: \"But may you all become water and earth,\" as though all things had their origin from there and, after the dissolution of the moist and earthy substance, are restored again to their first nature, which is chaos. And Hesiod in the Theogony says:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Θέτιδος καὶ Πηλέως γάμῳ","severity":"info","text":"The wedding of Thetis and Peleus is a key myth from the epic cycle, leading to the Judgment of Paris and the Trojan War. The homily denies these events to reject pagan mythology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀλλὰ ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γένοισθε","severity":"info","text":"This line, attributed to Homer, is not found in extant works; it may be a paraphrase or lost fragment. The homily uses it to support a primordial chaos theory.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλ' οὔτε ἐκρίθησαν θεαὶ οὔτε ὁ Πάρις τῇ Ἀφροδίτῃ τὸ μῆλον ἀπέδωκεν","severity":"info","text":"The passage systematically negates each element of the Judgment of Paris myth, building a rhetorical argument that the myth is false and allegorical.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χάος","severity":"info","text":"Here χάος denotes the primordial state of undifferentiated matter, aligned with Greek philosophical and poetic traditions (e.g., Hesiod). The homily adapts this for a Christian allegorical reading.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἡσίοδος δὲ ἐν τῇ θεογονίᾳ λέγει","severity":"info","text":"The homily cites Hesiod's Theogony as a source for chaos, showing early Christian engagement with Greek literature. This reflects a common apologetic strategy of reinterpreting pagan texts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Homeric quotation is unattested; it may be a paraphrase or a lost line. The text does not specify which version of the myth is being rejected."],"confidence":"high","notes":[]},{"i":109,"ref":"p109","source":"«Ἤτοι μὲν πρώτιστα χάος ἐγένετο». τὸ δὲ «ἐγένετο» δῆλον ὅτι γεγενῆσθαι ὡς γενητὰ σημαίνει, οὐ τὸ ἀεὶ εἶναι ὡς ἀγένητα. καὶ Ὀρφεὺς δὲ τὸ χάος ὠῷ παρεικάζει, ἐν ᾧ τῶν πρώτων στοιχείων ἦν ἡ σύγχυσις. τοῦτο Ἡσίοδος χάος ὑποτίθεται, ὅπερ Ὀρφεὺς ὠὸν λέγει γενητόν, ἐξ ἀπείρου τῆς ὕλης προβεβλημένον, γεγονὸς δὲ οὕτω· τῆς τετραγενοῦς ὕλης ἐμψύχου οὔσης καὶ ὅλου ἀπείρου τινὸς βυθοῦ ἀεὶ·έοντος καὶ ἀκρίτως φερομένου καὶ μυρίας ἀτελεῖς κράσεις [εἰς] ἄλλοτε ἄλλως ἐπαναχέοντος καὶ διὰ τοῦτο αὐτὰς ἀναλύοντος τῇ ἀταξίᾳ, καὶ κεχηνότος ὡς εἰς γένεσιν ζσου δεθῆναι μὴ δυναμένου, συνέβη ποτέ, αὐτοῦ τοῦ ἀπείρου πελάγους ὑπὸ ἰδίας φύσεως περιωθουμένου, κινήσει φυσικῇ εὐτάκτως·υῆναι ἀπὸ τοῦ αὐτοῦ εἰς τὸ αὐτὸ ὥσπερ ἴλιγγα καὶ μῖξαι τὰς οὐσίας, καὶ οὕτως ἐξ ἑκάστου τῶν πάντων τὸ νοστιμώτατον, ὅπερ πρὸς γένεσιν ζσου ἐπιτηδειότατον ἦν, ὥσπερ ἐν χώνῃ κατὰ μέσου·υῆναι τοῦ παντὸς καὶ ὑπὸ τῆς πάντα φερούσης ἴλιγγος χωρῆσαι εἰς βάθος καὶ τὸ περικείμενον πνεῦμα ἐπισπάσασθαι καὶ ὡς εἰς γονιμώτατον συλληφθὲν ποιεῖν κριτικὴν σύστασιν. ὥσπερ γὰρ ἐν ὑγρῷ φιλεῖ γίνεσθαι πομφόλυξ, οὕτως σφαιροειδὲς πανταχό θεν συνελήφθη κύτος. ἔπειτα αὐτὸ ἐν ἑαυτῷ κυηθέν, ὑπὸ τοῦ περιειληφότος θειώδους πνεύματος ἀναφερόμενον, προέκυψεν εἰς φῶς μέγιστόν τι τοῦτο ἀποκύημα, ὡς ἂν ἐκ παντὸς τοῦ ἀπείρου βυθοῦ ἀποκεκυημένον ἔμψυχον δημιούργημα καὶ τῇ περιφερείᾳ τῷ ὠῷ προσεοικὸς καὶ τῷ τάχει τῆς πτήσεως.","english":"First of all, chaos came into being.\" The phrase \"came into being\" clearly signifies having been generated as something generated, not being eternal as ungenerated things. And Orpheus compares chaos to an egg, in which there was a confusion of the first elements. This is what Hesiod posits as chaos, which Orpheus calls a generated egg, projected from infinite matter, and it came about thus: since the fourfold matter was animate and some infinite depth was always flowing and being carried about indiscriminately, pouring forth countless incomplete mixtures now in one way, now in another, and because of this dissolving them through disorder, and gaping as if for the generation of a living being, unable to be bound, it happened at some point, when the infinite sea itself was being driven around by its own nature, that by a natural motion it was whirled in an orderly fashion from the same point to the same point like a vortex and mixed the substances, and thus from each of all things the most essential part, which was most suitable for the generation of a living being, was whirled as if in a funnel to the middle of the whole and, carried by the all-bearing vortex, went into the depth, drew in the surrounding breath, and, as if conceived in the most fertile way, produced a critical constitution. For just as a bubble is wont to form in a liquid, so a spherical vessel was formed from all sides. Then, having been gestated within itself, being borne upward by the encompassing divine breath, it emerged into the light, this very great offspring, as if a living creation had been born from the whole infinite depth, resembling an egg in its roundness and in the speed of its flight.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἤτοι μὲν πρώτιστα χάος ἐγένετο","severity":"info","text":"The author quotes Hesiod's Theogony 116, then glosses 'ἐγένετο' to distinguish generated being from eternal being, a key theological move.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τετραγενοῦς ὕλης","severity":"info","text":"'Fourfold matter' likely refers to the four elements (earth, air, fire, water) as a standard philosophical concept, here treated as animate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὀρφεὺς","severity":"info","text":"Orpheus is cited as comparing chaos to an egg; this reflects Orphic cosmogony, where the world-egg is a primordial generative principle.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πομφόλυξ","severity":"info","text":"The bubble analogy for cosmic formation appears in other Greek philosophical texts, e.g., in Stoic physics, as a model for spontaneous generation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔπειτα","severity":"info","text":"The passage moves from a Hesiodic quotation through Orphic reinterpretation to a detailed physical description of cosmic formation, marked by 'ἔπειτα' (then).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ζσου","severity":"caution","text":"The Greek 'ζσου' appears twice; it is likely a scribal error for 'ζῴου' (living being), as the context demands. The translation follows this emendation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'ζσου' is ambiguous; it is read as 'ζῴου' (living being) based on context, but the manuscript may have a different reading.","The phrase 'τῆς τετραγενοῦς ὕλης' could be interpreted as 'fourfold matter' or 'four-born matter'; the translation adopts the former as standard."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":110,"ref":"p110","source":"Κρόνον οὖν τὸν χρόνον μοι νόει, τὴν δὲ Ῥέαν τὸ·έον τῆς ὑγρᾶς οὐσίας, ὅτι χρόνῳ φερομένη ἡ ὕλη ἅπασα ὥσπερ ὠὸν τὸν πάντα περιέχοντα σφαιροειδῆ ἀπεκύησεν οὐρανόν· ὅπερ κατ' ἀρχὰς τοῦ γονίμου μυελοῦ πλῆρες ἦν ὡς ἂν στοιχεῖα καὶ χρώματα παντοδαπὰ ἐκτεκεῖν δυνάμενον, καὶ ὅμως παντοδαπὴν ἐκ μιᾶς οὐσίας τε καὶ χρώματος ἑνὸς ἔφερε τὴν φαντασίαν. ὥσπερ γὰρ ἐν τῷ τοῦ ταὼ γεννήματι ἓν μὲν τοῦ ὠοῦ χρῶμα δοκεῖ, δυνάμει δὲ μυρία ἔχει ἐν\n\nἑαυτῷ τοῦ μέλλοντος τελεσφορεῖσθαι χρώματα, οὕτως καὶ τὸ ἐξ ἀπείρου ὕλης ἀποκυηθὲν ἔμψυχον ὠὸν ἐκ τῆς ὑποκειμένης καὶ ἀεὶ·εούσης ὕλης κινούμενον παντοδαπὰς ἐκφαίνει τροπάς. ἔνδοθεν γὰρ τῆς περιφερείας ζῷόν τι ἀρρενόθηλυ εἰδοποιεῖται προνοίᾳ τοῦ ἐνόντος ἐν αὐτῷ θείου πνεύματος, ὃν Φάνητα Ὀρφεὺς καλεῖ, ὅτι αὐτοῦ φανέντος τὸ πᾶν ἐξ αὐτοῦ ἔλαμψεν, τῷ φέγγει τοῦ διαπρεπεστάτου τῶν στοιχείων πυρὸς ἐν τῷ ὑγρῷ τελεσφορουμένου. καὶ οὐκ ἄπιστον, ὅτι καὶ ἐπὶ λαμπυρίδων δείγματος ἕνεκα ἡ φύσις ἡμῖν ὁρᾶν ὑγρὸν φῶς ἐδωρήσατο. τὸ μὲν οὖν πρωτοσύστατον ὠὸν ὑποθερμανθὲν ὑπὸ τοῦ ἔσωθεν ζσου·»γνυται, ἔπειτα δὲ μορφωθὲν προέρχεται ὁποῖόν τι καὶ Ὀρφεὺς λέγει «κρανίου σχισθέντος πολυχανδέος ὠοῦ». καὶ οὕτω μεγάλῃ δυνάμει αὐτοῦ τοῦ προεληλυθότος φανέντος, τὸ μὲν κύτος τὴν ἁρμονίαν λαμβάνει καὶ τὴν διακόσμησιν ἴσχει, αὐτὸς δὲ ὥσπερ ἐπ' ἀκρωρείας οὐρανοῦ προκαθέζεται καὶ ἐν ἀπορρήτοις τὸν ἄπειρον περιλάμπων αἰῶνα. ἡ δὲ τοῦ κύτους ἔνδοθεν γόνιμος ὑπολειφθεῖσα ὕλη, ὡς ἐν πολλῷ τῷ χρόνῳ ὑποκειμένης ἕως φυσικῆς ὑποζέουσα ἡ θερμότης τὰς πάντων διέκρινεν οὐσίας.","english":"Understand Cronus, then, as time, and Rhea as the flowing of moist substance, because all matter, borne along by time, like an egg gave birth to the encompassing spherical heaven; which at the beginning was full of generative marrow, able to produce elements and variegated colors, yet bore the appearance of variegation from a single substance and a single color. For just as in the egg of a peacock the color of the egg appears one, but potentially contains countless colors within itself of what will be perfected, so also the ensouled egg, born from infinite matter, moved from the underlying and ever-flowing matter, reveals variegated changes. For within the circumference a certain androgynous living thing is formed by the providence of the divine spirit present within it, which Orpheus calls Phanes, because when it appeared, everything shone forth from it, by the radiance of the most brilliant of elements, fire, being perfected in the moist. And it is not incredible that nature has granted us to see moist light, for the sake of an example, even in fireflies. The first-formed egg, then, being warmed from within by the living thing, is dissolved, and then, having been shaped, it emerges, just as Orpheus says, \"when the broad-holding egg was split.\" And thus, by the great power of that which has emerged and appeared, the hollow takes on harmony and receives order, while he himself sits as if on the summit of heaven and, in mysteries, illuminates the infinite aeon. The generative matter left within the hollow, as if over much time of the underlying substance, the heat seething naturally, separated the substances of all things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Κρόνον","severity":"info","text":"Clement etymologizes Cronus as χρόνος (time), a common allegorical move in Greek philosophical and Christian apologetic literature, equating the Titan with temporality.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Φάνητα","severity":"info","text":"Phanes is a primordial deity in Orphic theogony, the first-born god who emerges from the cosmic egg and brings light. Clement uses this figure to illustrate divine providence within matter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὠὸν","severity":"info","text":"The cosmic egg is a central motif in Orphic cosmogony, symbolizing the primordial state from which the universe is generated. Clement adapts this pagan concept to a Christian framework.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ταὼ","severity":"info","text":"The peacock egg analogy, where a single color contains potential for many, parallels Neoplatonic and Stoic discussions of unity and multiplicity in generation. Clement uses it to explain the emergence of diversity from a single substance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"λαμπυρίδων","severity":"info","text":"The reference to fireflies as an example of 'moist light' reflects ancient natural history (e.g., Aristotle, Pliny). Clement invokes empirical observation to support the plausibility of luminous moisture in the egg.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρωτοσύστατον ὠὸν","severity":"info","text":"This passage continues the narrative of cosmogonic generation, moving from allegorical identification of Cronus and Rhea to the formation and hatching of the cosmic egg, culminating in the emergence of Phanes and cosmic ordering.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants in the manuscript tradition, but the sense is clear. The phrase 'ζσου·»γνυται' in the source edition appears corrupt; the intended verb is likely 'συζεύγνυται' (is yoked together) or 'συγγίγνεται' (comes together). The reading adopted follows the English draft's 'is dissolved' based on context."],"confidence":"high","notes":[]},{"i":111,"ref":"p111","source":"τὸ μὲν γὰρ κατώτερον αὐτῆς πρῶτον ὥσπερ ὑποστάθμη ὑπὸ τοῦ βάρους εἰς τὰ κάτω ὑποκεχώρηκεν, ὃ διὰ τὴν ὁλκότητα καὶ διὰ τὸ ἐμβριθὲς καὶ πολὺ τῆς ὑποκειμένης οὐσίας πλῆθος Πλούτωνα προσηγόρευσαν, ᾅδου τε καὶ νεκρῶν βασιλέα εἶναι ἀποφηνάμενοι. ταύτην μὲν οὖν τὴν πρώτην καὶ πολλήν,·υπαρὰν καὶ τραχεῖαν οὐσίαν ὑπὸ Κρόνου, τοῦ χρόνου, καταποθῆναι λέγουσιν φυσικῶς διὰ τὴν κάτω ὑπονόστησιν αὐτῆς. μετὰ δὲ τὴν πρώτην ὑποστάθμην τὸ συρρυὲν ὕδωρ καὶ πρώτῃ ἐπιπολάσαν ὑποστάσει Ποσειδῶνα προσηγόρευσαν. τὸ δὲ λοιπὸν τρίτον τὸ καθαρώτατον καὶ κορυφαιότατον ἅτε διαυγὲς Χν πῦρ Ζῆνα ὠνόμασαν διὰ τὴν ἐν αὐτῷ ζέουσαν φύσιν· ἀνωφερὲς γὰρ Χν τὸ πῦρ πρὸς μὲν τὰ κάτω ὑπὸ χρόνου, τοῦ Κρόνου, οὐ κατεπόθη, ἀλλ' (ὡς ἔφην) ἡ πυρώδης οὐσία ζωτική τε καὶ ἀνωφερὴς οὖσα εἰς αὐτὸν ἀνέπτη τὸν ἀέρα, ὃς καὶ φρονιμώτατός ἐστι διὰ τὴν καθαρότητα. τῇ οὖν ἰδίᾳ θερμότητι ὁ Ζεύς (τουτέστιν ἡ ζέουσα οὐσία) τὸ καταλειφθὲν ἐν τῷ ὑποκειμένῳ ὑγρῷ τὸ ἰσχνότατον καὶ θεῖον ἀνιμᾶται πνεῦμα, ὅπερ Μῆτιν ἐκάλεσαν. κατὰ κορυφῆς δὲ αὐτοῦ ἐλθὸν τοῦ αἰθέρος καὶ συνποθὲν ὑπ' αὐτοῦ, ὥσπερ ὑγρὸν θερμῷ μιγέν, τὸν ἀεικίνητον παλμὸν ἐνποιῆσαν γεννᾷ τὴν σύνεσιν, ἣν καὶ Παλλάδα ἐπονομάζουσιν διὰ τὸ πάλλεσθαι, τεχνικωτάτην οὖσαν φρόνησιν, ᾗ χρώμενος τὸν πάντα ἐτεχνήσατο κόσμον ὁ αἰθέριος τεχνίτης. ἀπ' αὐτοῦ δὲ τοῦ διήκοντος Διός (τοῦ θερμοτάτου αἰθέρος) ὁ ἀὴρ μέχρι τῶν ἐνταῦθα διικνεῖται τόπων, ἣν ἐπονομάζουσιν Ἥραν.","english":"The lower part of it first, like a sediment, has subsided downward due to its weight, which because of its viscosity and because of the heavy and abundant mass of underlying substance they called Pluto, declaring him to be king of Hades and of the dead. This first, abundant, thick, and rough substance they say was naturally swallowed by Cronus, time, because of its downward subsidence. After the first sediment, the water that flowed together and floated on the first substratum they called Poseidon. The remaining third, the purest and most supreme, being transparent fire, they named Zeus because of the boiling nature in it; for fire, being upward-borne, was not swallowed by time, Cronus, toward the lower regions, but (as I said) the fiery substance, being vital and upward-borne, flew up into the air itself, which is also most intelligent because of its purity. By its own heat, Zeus (that is, the boiling substance) draws up from the underlying moisture the thinnest and divine breath left in it, which they called Metis. Coming to the summit of the aether and being swallowed by it, as moisture mixed with heat, it produces perpetual vibration and generates intelligence, which they also name Pallas because of its vibration, being a most crafty wisdom, by using which the aetherial craftsman crafted the entire cosmos. From this pervading Zeus (the hottest aether), the air extends as far as the regions here, which they call Hera.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πλούτωνα","severity":"info","text":"The text explains the allegorical identification of the heavy sediment with Pluto, ruler of Hades, as part of a physical cosmology derived from myth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μῆτιν","severity":"info","text":"Metis is personified as the thinnest divine breath drawn up by Zeus, later swallowed by aether to produce wisdom (Pallas). This reflects a Stoicizing allegory of cosmic generation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Παλλάδα","severity":"info","text":"The etymology of Pallas from πάλλεσθαι (to vibrate) is a common ancient wordplay, found in Stoic and Platonic sources, linking wisdom to motion.","cites":[],"named_sources":["Stoic fragments","Plato Cratylus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a tripartite scheme: sediment (Pluto), water (Poseidon), fire (Zeus), then further refinement into Metis and Pallas, mirroring a hierarchical cosmic emanation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Κρόνου","severity":"info","text":"The allegory of Cronus as time swallowing matter is paralleled in early Christian apologetic (e.g., Theophilus of Antioch) and in Middle Platonic interpretations of Hesiod.","cites":[],"named_sources":["Theophilus Ad Autolycum"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Χν","severity":"caution","text":"The Greek text has 'Χν' twice, likely a scribal abbreviation for χρόνου (time) or χυτὸν (molten); the translation reads it as 'being' but the reading is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The abbreviation 'Χν' is ambiguous: possibly χρόνου (time) or χυτὸν (molten); the English draft interprets it as 'being' but the Greek syntax supports either.","The phrase 'πρώτῃ ἐπιπολάσαν ὑποστάσει' could mean 'floated on the first substratum' or 'floated as the first substratum'; the translation takes the former."],"confidence":"high","notes":[]},{"i":112,"ref":"p112","source":"καὶ ὡς δὴ τῆς τοῦ αἰθέρος καθαρωτάτης οὐσίας ὑποβεβηκυῖα, ὡς θήλεια τὴν καθαρότητα πρὸς σύγκρισιν τοῦ κρείττονος, ἀδελφὴ Διὸς κατὰ τὸ εἰκὸς ἐνομίσθη, ὡς ἐκ τῆς αὐτῆς οὐσίας γεγενημένη· γαμετὴ δὲ διὰ τὸ ὡς γυναῖκα ὑποκεῖσθαι. παραλαμβάνεται δὲ ἡ μὲν Ἥρα πρὸς ἀέρων εὐκρασίαν, διὸ καὶ γονιμωτάτη ἐστίν· ἡ δὲ Ἀθηνᾶ, ἣν καὶ Παλλάδα λέγουσιν, διὰ τὸ ἄκρως θερμὸν γένεσίν τινος ποιῆσαι μὴ δυναμένη, παρθένος ἐνο μίσθη. ὁμοίως δὲ καὶ Ἄρτεμις ἑρμηνευομένη, ἣν εἰς τὸν κατώτατον μυχὸν τοῦ ἀέρος παραλαμβάνουσιν, καὶ δι' ἀκρότητα κρύους ἄγονον οὖσαν\n\nὁμοίως παρθένον ἐκάλεσαν. Διόνυσον δὲ ὡς φρενῶν θολωτικὸν ὀνομάζουσιν τὴν ἀπὸ τῶν ἄνω τε καὶ κάτω ἀτμῶν θολερὰν καὶ μεθύουσαν σύστασιν. τὸ δὲ κατωτέρω τῆς γῆς ὕδωρ, ἓν Χν τῇ φύσει καὶ διὰ πάντων τῶν χερσαίων πόρων διεῖρον καὶ εἰς πολλὰ διαιρούμενον (ὥσπερ συγκοπτόμενον), Ὄσιριν ἐκάλεσαν. λαμβάνουσι δὲ καὶ Ἄδωνιν εἰς ὡραίους καρπούς, Ἀφροδίτην εἰς μίξιν καὶ γένεσιν, Δήμητρα εἰς γῆν, Κόρην εἰς σπέρματα καὶ Διόνυσόν τινες εἰς ἄμπελον. καὶ πάντα τὰ τοιαῦτα ὁμοίως τοιαύτην τινὰ ἀλληγορίαν ἔχοντα νόει μοι· Ἀπόλλωνα δὲ ἥλιον τὸν περιπολοῦντα εἶναι νόμιζε, γονὴν ὄντα τοῦ Διός, ὃν καὶ Μίθραν ἐκάλεσαν, ἐνιαυτοῦ συμπληροῦντα περίοδον. αὗται δὲ αἱ μεταμορφώσεις τοῦ πανταχῆ διήκοντος Διὸς αἱ πολλαὶ νοείσθωσάν σοι τροπαί, τὰς δὲ μυρίας αὐτοῦ γυναῖκας ἐνιαυτοὺς ἢ γενεὰς ἐπινόει. ἀπ' αὐτοῦ γὰρ τοῦ αἰθέρος ἡ διικνουμένη τὸν ἀέρα δύναμις ἑκάστῳ ἐνιαυτῷ καὶ γενεᾷ συνουσιάζουσα διαφόρως αὐτὸν τρέπει καὶ οὕτως γεννᾷ ἢ φθείρει τὰ ὡραῖα.","english":"be considered the sister of Zeus, as is reasonable, since she was born from the same substance; and his wife because she is subject to him as a woman. Hera is taken to represent the good mixture of the air, which is why she is most fertile; but Athena, whom they also call Pallas, because she is incapable of producing anything due to extreme heat, was considered a virgin. Similarly, Artemis, as she is interpreted, whom they place in the lowest recess of the air, and because she is barren due to extreme cold, they likewise called a virgin. They name Dionysus, as one who disturbs the mind, the turbid and drunken mixture from the vapors above and below. The water below the earth, which is one in nature and extends through all the pores of the land and is divided into many (as if cut up), they called Osiris. They also take Adonis for seasonal fruits, Aphrodite for union and generation, Demeter for the earth, Kore for seeds, and some take Dionysus for the vine. And understand all such things as having some such allegory; consider Apollo to be the sun that goes around, being the offspring of Zeus, whom they also called Mithras, completing the cycle of the year. And let these many transformations of Zeus, who pervades everywhere, be understood by you as his changes, and conceive of his countless wives as years or generations. For from the aether itself, the power that penetrates the air, consorting with each year and generation, changes it differently and thus generates or destroys the seasonal things.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Διόνυσον","severity":"info","text":"The allegorical interpretation of Dionysus as a 'turbid and drunken mixture' reflects Stoic and Middle Platonic allegoresis of myth, where gods represent natural phenomena or psychological states.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Μίθραν","severity":"info","text":"The identification of Apollo with Mithras is unusual in Greek Christian literature, possibly drawing on syncretic Hellenistic sources that equated the sun god with the Persian deity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὗται δὲ αἱ μεταμορφώσεις","severity":"info","text":"This sentence marks a shift from listing individual deities to a summarizing allegorical framework, where Zeus's transformations are interpreted as natural cycles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἥρα","severity":"info","text":"Hera is allegorized as 'good mixture of the air' (εὐκρασία), a term from ancient meteorology and medicine denoting balanced atmospheric conditions conducive to fertility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ὄσιριν","severity":"info","text":"The euhemeristic or allegorical reading of Osiris as subterranean water reflects early Christian appropriation of Egyptian mythology, possibly mediated by Hellenistic authors like Plutarch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἓν Χν τῇ φύσει","severity":"caution","text":"The Greek text has a corrupt or unclear reading 'ἓν Χν τῇ φύσει'; the English draft renders it as 'one in nature', but the exact phrase is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἓν Χν τῇ φύσει' is unclear; 'Χν' may be a scribal error or abbreviation.","The allegorical identifications (e.g., Apollo as Mithras) may reflect a specific source not identified in the text."],"confidence":"medium","notes":[]},{"i":113,"ref":"p113","source":"καὶ παῖδες μὲν λέγονται οἱ ὡραῖοι καρποί, αἱ δὲ πρὸς τοὺς ἄρρενας μίξεις αἱ κατ' ἐνίους καιροὺς ἀκαρπίαι. Ταῦτα τοῦ Ἀππίωνος ἀλληγοροῦντος, σύννους ὢν ἐγὼ ἔδοξα τοῖς ὑπ' αὐτοῦ λεγομένοις μὴ παρακολουθεῖν, διὸ τὸν λόγον ἐγκόψας ἔφη μοι· ἰ μὴ παρακολουθεῖς οἷς λέγω, τί καὶ τὴν ἀρχὴν διαλέγομαι; κἀγὼ ἀπεκρινάμην· Μή με ὑπολάμβανε ἀναισθήτως ἔχειν τῶν ὑπὸ σοῦ λεγομένων· πάνυ γὰρ αὐτὰ συνίημι, ἅτε δὴ οὐ πρῶτον αὐτῶν ἀκηκοώς. ἵνα δὲ γνῷς ὅτι οὐκ ἀγνοῶ τὰ ὑπὸ σοῦ λεγόμενα, τὰ μὲν σοὶ·ηθέντα ἐπιτεμοῦμαι, τῶν δὲ παραλειφθέντων σοι κατὰ ἀκολουθίαν, ὡς παρ' ἑτέρων ἤκουσα, ἀποπληρώσω τὰς ἀλληγορίας. καὶ ὁ Ἀππίων ἔφη· Ποίησον οὕτως ὡς λέγεις. κἀγὼ ἀπεκρινάμην· Παρίημι νῦν ἐπ' ἀκριβὲς λέγειν τὸ ἐκ τῆς ἀπείρου ὕλης κατὰ ἐπιτυχίαν κράσεως ἀποκυηθὲν ἔμψυχον ὠόν, οὗ·αγέντος κατά τινας ἀρρενόθηλυς ἐξέθορεν Φάνης. καὶ πάντ' ἐκεῖνα ἐπιτέμνομαι, μέχρις οὗ τὸ·αγὲν κύτος τὴν ἁρμονίαν ἔλαβεν, ὑπολειφθείσης αὐτοῦ μυελώδους ὕλης, καὶ τὸν λόγον τῶν ὑπ' αὐτῆς ἔνδοθεν γενομένων ἐπὶ κεφαλαίων μετὰ τῶν ἀκολούθων ἐπιτρέχω. ἐγεννήθη γάρ (ὡς λέγεις) ἐκ Κρόνου καὶ Ῥέας (ὑπό τε χρόνου καὶ ὕλης) τὰ μὲν πρῶτα Πλούτων, ὡς ἡ κάτω παραχωρήσασα ὑποστάθμη–δεύτερα δὲ Ποσειδῶν, ὃς ἡ μέση ἐστὶν ὑγρὰ οὐσία ἐπιπολάσασα τῇ κάτω ὁλκοτάτῃ φύσει–ἡ δὲ τρίτη ἀνωτάτη τε καὶ αἰθὴρ οὖσα, ὅσπερ ἐστὶν Ζεύς, ἥτις οὐ κατεπόθη, ἀλλὰ θερμὴ οὖσα ἰσχὺς καὶ ἀνωφερῆ ἔχουσα τὴν φύσιν ὥσπερ ὑπό τινος·ιπῆς εἰς τὸν ἄνω ἡγεμονικώτατον ἀνέπτη αἰθέρα.","english":"and the beautiful fruits are called children, while the barren periods are the unions with males at certain times. As Appion was allegorizing these things, I was thoughtful and seemed not to follow what he was saying, so he interrupted his speech and said to me: \"If you do not follow what I am saying, why am I even speaking at all?\" And I answered: \"Do not suppose that I am insensible to what you are saying; I understand it very well, since I have not heard it for the first time. But so that you may know that I am not ignorant of what you are saying, I will summarize what you have said, and I will complete the allegories of what you have omitted, in sequence, as I have heard from others.\" And Appion said: \"Do as you say.\" And I answered: \"I now omit speaking precisely about the ensouled egg that was produced by chance mixture from infinite matter, from which, when it was broken, the androgynous Phanes sprang forth. And I pass over all those things until the broken vessel received its harmony, while its marrow-like matter remained, and I run through in summary the account of what came forth from it, with the consequences. For (as you say) from Kronos and Rhea (that is, from time and matter) were born: first, Pluto, as the lower sediment that settled down; second, Poseidon, who is the middle moist substance that floated upon the lowest, most viscous nature; and third, the highest and ethereal, which is Zeus, which was not swallowed, but being a hot power and having an upward nature, as if by some force, flew up into the highest, most ruling aether.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Φάνης","severity":"info","text":"Phanes is a primordial androgynous deity in Orphic cosmogony, born from the cosmic egg. The reference here reflects the speaker's knowledge of Orphic mythology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κρόνου καὶ Ῥέας","severity":"info","text":"Kronos and Rhea are allegorized as time (χρόνος) and matter (ὕλη), a common Stoic and Middle Platonic interpretation of the Hesiodic gods.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative interlude within a longer allegorical exposition. The speaker interrupts Appion's allegory to demonstrate his own mastery of the material.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρρενόθηλυς","severity":"info","text":"The term ἀρρενόθηλυς (androgynous) describes Phanes, reflecting the Orphic concept of a primal hermaphroditic being. It is a key term in the cosmogonic narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's Homiliae preserve early Christian engagement with pagan allegory, particularly Orphic and Stoic interpretations, as a foil for Christian truth claims.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὠόν","severity":"caution","text":"The Greek text has a lacuna or corruption at the point where the egg is described (οὗ·αγέντος). The English draft supplies 'broken' but the exact verb is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase οὗ·αγέντος is corrupt; the reading 'broken' is conjectural.","The exact referent of 'the broken vessel' (τὸ·αγὲν κύτος) is ambiguous; it may be the cosmic egg or a later container."],"confidence":"medium","notes":[]},{"i":114,"ref":"p114","source":"δεσμὰ δὲ τὰ Κρόνου ἐστὶν ἡ σύμπηξις οὐρανοῦ καὶ γῆς, ὡς καὶ ἄλλων ἀλληγορούντων ἀκήκοα, ἡ δὲ ἀποκοπὴ τῶν μορίων ὁ τῶν στοιχείων χωρισμὸς καὶ διάκρισις, ὅτι πάντα ἐκ τῆς ἰδίας φύσεως ἀπετμήθη καὶ ἀφωρίσθη καθ' ἑαυτὰ τετάχθαι ἕκαστον· καὶ οὐκέτι γεννᾷ χρόνος, ἀλλὰ τὰ γεννηθέντα δι' αὐτοῦ νόμῳ φύσεως ποιεῖται τὰς διαδοχάς. ἡ δὲ ἐκ τοῦ βυθοῦ ἀνακύψασα Ἀφροδίτη ἡ ἐκ τοῦ ὑγροῦ γόνιμος οὐσία, ᾗ τὸ θερμὸν πνεῦμα μιγὲν τὸν τῆς μίξεως ποιεῖται ἔρωτα καὶ τελεσιουργεῖ τοῦ κόσμου τὸ κάλλος. τὸ δὲ συμπόσιον τὸ γαμήλιον, ἔνθα τὸ δεῖπνον ἐτέλει Ζεὺς\n\nὑπέρ τε τῆς Νηρηίδος Θέτιδος καὶ τοῦ καλοῦ Πηλέως, ἀλληγορίαν ἔχει ταύτην, ἵνα γνῷς ὅτι καὶ ἄνευ σοῦ, Ἀππίων, τὰ τοιαῦτα ἠκούσαμεν. τὸ μὲν δὴ συμπόσιον ὁ κόσμος, οἱ δὲ δώδεκα τὰ οὐράνια τῶν μοιρῶν περιστηρίγματα, ἅτινα ζσδια καλοῦσιν–Προμηθεὺς ἡ προμήθεια, ὑφ' ἧς τὰ πάντα ἐγένετο–Πηλεὺς πηλὸς ὁ ἀπὸ γῆς εἰς ἀνθρώπου γένεσιν περινοηθεὶς καὶ μιγεὶς τῇ Νηρηίδι, τουτέστιν ὕδατι. ἐκ δὲ τῆς τῶν δύο μίξεως (ὕδατός τε καὶ γῆς) ὁ πρῶτος οὐ γεννηθεὶς ἀλλὰ πλασθεὶς τέλειος καὶ διὰ τὸ μαζοῖς χείλη μὴ προσενεγκεῖν Ἀχιλλεὺς προσηγορεύθη· ἔστι δὲ αὐτὸς καὶ ἀκμή, ἥτις ἐὰν ἐπιθυμίαν–Πολυξένην ὡς ἀληθείας ἀλλοτρίαν οὖσαν καὶ ξένην–... ἰῷ ὄφεως ἀναιρεῖται, βέλει κατὰ πτέρναν καὶ κατὰ ἴχνος ἐνέρποντος τοῦ θανάτου. Ἥρα τοίνυν καὶ Ἀθηνᾶ καὶ Ἀφροδίτη καὶ Ἔρις καὶ μῆλον καὶ Ἑρμῆς καὶ κρίσις καὶ ποιμὴν τοιοῦτόν τινα νοῦν ὑπαινίσσεται· Ἥρα σεμνότης, Ἀθηνᾶ ἡ ἀνδρεία, Ἀφροδίτη αἱ ἡδοναί, Ἑρμῆς ὁ ἑρμηνευτικὸς λόγος, ὁ ποιμὴν Πάρις ἡ ἀλόγιστος ὁρμὴ καὶ βάρβαρος.","english":"The bonds of Cronus are the concretion of heaven and earth, as I have heard others allegorizing; the cutting off of the members is the separation and distinction of the elements, because all things were cut off from their own nature and separated to be arranged each by itself; and time no longer generates, but the things generated through it produce successions by the law of nature. And Aphrodite rising from the deep is the productive substance from the moist, with which the hot breath mingles and produces the desire for mixture and perfects the beauty of the cosmos. The wedding banquet, where Zeus celebrated the feast for the Nereid Thetis and the beautiful Peleus, has this allegory, so that you may know that even without you, Appion, we have heard such things. The banquet is the cosmos, the twelve are the celestial configurations of the divisions, which they call zodiac signs—Prometheus is forethought, by which all things came to be—Peleus is the clay from earth conceived for the generation of man and mingled with the Nereid, that is, water. From the mixture of the two (water and earth), the first, not born but molded, perfect, and because he did not bring lips to breasts, was called Achilles; and he is also the acme, which, if desire—Polyxena, being alien and foreign to truth—... is destroyed by the venom of a serpent, by a dart at the heel and by death creeping in at the footstep. Hera then, and Athena, and Aphrodite, and Eris, and the apple, and Hermes, and the judgment, and the shepherd hint at some such meaning: Hera is dignity, Athena is courage, Aphrodite is pleasures, Hermes is the interpretive word, the shepherd Paris is irrational impulse and barbarous.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"δεσμὰ δὲ τὰ Κρόνου","severity":"info","text":"The bonds of Cronus refer to the myth of Cronus binding heaven and earth, allegorized here as cosmic concretion. This reflects Middle Platonic allegorical interpretation of Hesiod.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Προμηθεὺς","severity":"info","text":"Prometheus is glossed as προμήθεια (forethought), a standard etymological allegory in Greek philosophical tradition, e.g., in Plato's Protagoras.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Πηλεὺς","severity":"info","text":"Peleus is derived from πηλός (clay), linking the myth to the creation of humans from earth and water, a common allegory in early Christian and Gnostic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀχιλλεὺς","severity":"info","text":"Achilles is etymologized as ἀ- (not) + χεῖλος (lip) + μαζός (breast), i.e., 'not suckling,' a folk etymology found in late antique allegorical commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πολυξένην","severity":"info","text":"Polyxena, a Trojan princess, is allegorized as desire alien to truth. Her death by serpent venom at the heel echoes the myth of Achilles' heel, here moralized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἥρα τοίνυν καὶ Ἀθηνᾶ καὶ Ἀφροδίτη","severity":"info","text":"The passage concludes a series of allegorical identifications of Greek gods with abstract qualities, typical of Stoic and Middle Platonic allegoresis, here adapted to a Christian homiletic context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is lacunose: after 'Πολυξένην' the syntax breaks off, and the phrase 'ἰῷ ὄφεως ἀναιρεῖται' may be incomplete or corrupt. The English draft supplies a conjectural reading."],"confidence":"high","notes":[]},{"i":115,"ref":"p115","source":"ἐὰν οὖν κατὰ τὴν ἀκμὴν τῆς ἡλικίας ὁ τὴν ψυχὴν ποιμαίνων λογισμὸς τύχῃ ὢν βάρβαρος καὶ παραλιπὼν τὰ συμφέροντα (ἀνδρείαν τε καὶ σωφροσύνην παρωσάμενος) μόνας ἕληται τὰς ἡδονὰς καὶ μόνῃ τῇ ἐπιθυμίᾳ τὴν νίκην ἀποδῷ, ὡς παρ' αὐτῆς τὰ τέρποντα ἀντιλαμβάνων, ἐπ' ὀλέθρῳ ἑαυτοῦ τε καὶ τῶν αὐτοῦ ὁ μὴ ὀρθῶς κρίνας τὴν τέρψιν λήμψεται. Ἔρις δέ ἐστιν ἡ φιλονεικοῦσα κακία. τὸ δὲ τῶν Ἑσπερίδων χρυσοῦν μῆλον ὁ πλοῦτος ἂν εἴη, ὃς ἐνίοτε καὶ τοὺς σώφρονας (ὥσπερ τὴν Ἥραν) πρὸς·ᾳθυμίαν παράγειν ἐπίσταται καὶ τοὺς ἀνδρείους (ὥσπερ τὴν Ἀθηνᾶν) εἰς τὰ μὴ αὐτοῖς πρέποντα φιλονεικοτέρους ἀπεργάζεται καὶ ψυχῆς κάλλος (ὥσπερ Ἀφροδίτην) προφάσει τρυφῆς ἀπολλύει. συντόμως ἐρῶ· πάντας εἰς κακὴν ἔριν ἀνερεθίζει ὁ πλοῦτος. ὁ δὲ τὸν τοῦ πλούτου ἡγεμόνα καὶ φύλακα ὄφιν ἀνελὼν Ἡρακλῆς ὁ γνήσιος καὶ φιλόσοφός ἐστι νοῦς, ὃς πάσης κακίας γυμνὸς ὢν ἐκπερινοστεῖ τὸν κόσμον, ἐπιδημῶν ταῖς ψυχαῖς καὶ σωφρονίζων τοὺς ἐντυγχάνοντας, λέγω δὲ ἀνθρώπους ἐοικότας λέουσιν τολμηροῖς ἢ ἐλάφοις δειλαῖς ἢ κάπροις ἀγρίοις ἢ ὕδραις πολυτρόποις. ὁμοίως δὲ καὶ τὰ ἄλλα πάντα ὅσα ἀθλῆσαι λέγεται Ἡρακλῆς, νοερᾶς ἀρετῆς ἐστιν αἰνίγματα. αὐτάρκως δὲ νῦν ἐχέτω τὰ εἰρημένα· εἰς γὰρ ἕκαστον εἰπεῖν οὐδὲ ὁ σύμπας χρόνος ἀρκέσει. πλὴν θαυμάζω πῶς ταῦτα σαφῶς καὶ εὐσεβῶς καὶ ὠφελίμως ἀκαλύπτῳ τῇ εὐθείᾳ δηλοῦσθαι δυνάμενα οἱ πλαγίοις ἀποκρύψαντες αἰνίγμασιν καὶ μύθοις αὐτὰ προκαλύψαντες κακοῖς ὑπὸ σοῦ ἔμφρονες καὶ σοφοὶ εἶναι λέγονται, οἵτινες ὥσπερ ὑπὸ κακοῦ προαχθέντες δαίμονος σχεδὸν τοὺς πάντας ἐνήδρευσαν ἀνθρώπους.","english":"If, then, at the prime of life, the reasoning that tends the soul happens to be barbarous and, having abandoned what is beneficial (having thrust aside courage and temperance), chooses only pleasures and awards the victory to desire alone, receiving from it the things that delight, he who has not judged rightly will receive delight to his own destruction and that of his own. Strife is the vice that loves contention. The golden apple of the Hesperides would be wealth, which sometimes knows how to lead even the temperate (like Hera) into despondency, and makes the courageous (like Athena) more contentious in matters not befitting them, and destroys beauty of soul (like Aphrodite) under the pretext of luxury. To speak concisely: wealth incites all to evil strife. Heracles, who slew the serpent, the ruler and guardian of wealth, is the genuine and philosophical mind, which, being stripped of all vice, goes about the world, visiting souls and bringing to their senses those it encounters—I mean men resembling lions in boldness, or deer in timidity, or wild boars, or many-formed hydras. Similarly, all the other labors said to have been performed by Heracles are enigmas of intellectual virtue. But let what has been said suffice for now; for to speak of each one, not even all time would suffice. Yet I marvel how these things, which could be clearly, piously, and beneficially set forth in straightforward openness, those who have concealed them in indirect enigmas and veiled them with evil myths are called by you prudent and wise, as though prompted by an evil demon, they have waylaid nearly all men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀκμὴν τῆς ἡλικίας","severity":"info","text":"The phrase 'prime of life' (ἀκμὴν τῆς ἡλικίας) is a standard Greek expression for the peak of physical and mental maturity, often used in moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἡρακλῆς","severity":"info","text":"Heracles' labors, including slaying the serpent guarding the Hesperides' golden apples, were allegorized by Stoics and Cynics as victories of reason over vice. Clement adapts this tradition to Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Ἔρις","severity":"info","text":"The personification of Strife (Ἔρις) as a vice recalls Hesiod's Works and Days, where Eris is both a harmful and a beneficial force, though here only the negative aspect is used.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συντόμως ἐρῶ","severity":"info","text":"The phrase 'to speak concisely' (συντόμως ἐρῶ) marks a rhetorical summary, condensing the preceding allegorical interpretation into a moral maxim about wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"πλαγίοις ἀποκρύψαντες αἰνίγμασιν","severity":"info","text":"Clement criticizes pagan mythographers for obscuring truths with enigmas, a stance echoed in early Christian apologetics (e.g., Justin Martyr, Tatian) that contrasted Christian clarity with pagan obscurity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸς·ᾳθυμίαν","severity":"caution","text":"The reading πρὸς·ᾳθυμίαν is uncertain; the manuscript may have a corrupt or non-standard form. The intended sense is likely 'to despondency' (πρὸς ἀθυμίαν), as in the English draft.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text has a possible textual corruption at πρὸς·ᾳθυμίαν, where the dot may indicate a scribal break or error; the reading adopted is πρὸς ἀθυμίαν ('to despondency')."],"confidence":"high","notes":[]},{"i":116,"ref":"p116","source":"ἢ γὰρ οὐκ ἔστιν ταῦτα αἰνίγματα, ἀλλ' ἀληθῆ τῶν θεῶν ἁμαρτήματα, καὶ ἐλέγχειν αὐτοὺς οὐκ ἔδει οὐδὲ τὴν ἀρχὴν αὐτὰ τοῖς ἀνθρώποις εἰς μίμησιν προτιθέναι–ἢ αἰνιγματωδῶς ἐλέχθη τὰ ὑπὸ τῶν θεῶν ψευδῶς πεπραγμένα, καὶ ἥμαρτον, ὦ Ἀππίων, ὅτι οἱ ὑπὸ σοῦ ὀνομαζόμενοι σοφοὶ τὰ σεμνὰ ἀσέμνοις μύθοις καλύψαντες ἁμαρτεῖν τοὺς ἀνθρώπους προετρέψαντο καὶ ταῦτα ὑβρίσαντες οὓς καὶ θεοὺς εἶναι ἐνόμισαν. διόπερ μὴ σοφούς, ἀλλὰ κακοὺς δαίμονας τοὺς τοιούτους\n\nνόμιζε, οἵτινες κακὰς ὑποθέσεις ἔργων καλῶν προεβάλλοντο, ἵνα οἱ θέλοντες μιμηταὶ γενέσθαι τῶν κρειττόνων τὰς τῶν λεγομένων θεῶν ζηλῶσιν πράξεις, ἃς διαλεγόμενος τῇ πρὸ ταύτης ἡμέρᾳ οὐκ ἀπεκρυψάμην, λέγω δὲ πατροφονίας, τεκνοκτονίας, μίξεις ἀσεβεῖς μητέρων θυγατέρων ἀδελφῶν, μοιχείας τε ἀπρεπεῖς καὶ ἀρρενομιξίας καὶ μιαρὰς ἀρρητουργίας, πρὸς ἄλλαις μυρίαις τοιαύταις ἀθεμίτοις μίξεσιν. ὧν ἀσεβέστεροι οἱ ταῦτα ἀληθῆ δοκεῖν εἶναι θέλοντες, ἵνα τὰ ὅμοια ποιοῦντες μὴ αἰδῶνται. οἵπερ εἴγε εὐσεβεῖν ἐβούλοντο, ἐχρῆν αὐτούς (ὅπερ ἀρτίως εἶπον), εἰ καὶ ὄντως οἱ θεοὶ τὰ περὶ αὐτῶν δόμενα διεπράξαντο κακά, τιμῇ τῇ πρὸς θεοὺς εὐπρεπεστέροις τισὶ μύθοις τὰ ἄσεμνα ἐπισκέπειν καὶ μὴ τοὐναντίον (ὥς φατε) καλῶν αὐτοῖς πράξεων γεγενημένων κακὰ καὶ ἄσεμνα περιβάλλειν σχήματα, ἅτινα ἀλληγορούμενα καὶ διὰ καμάτων μόγις νοηθῆναι δύναται καί, ὅταν νοηθῇ τισιν, ἐκείνοις μὲν ἀντὶ τοῦ πολλοῦ μόχθου παρέσχον τὸ μὴ πλανηθῆναι, ἐξὸν μὴ μοχθῆσαι, τοὺς δὲ πλανηθέντας ἄρδην ἀπώλεσαν.","english":"For either these are not riddles, but true sins of the gods, and they ought not to have been exposed nor originally set before men for imitation—or they were spoken enigmatically, the deeds falsely attributed to the gods, and they erred, O Appion, because those whom you call wise, having veiled sacred things with profane myths, incited men to sin and insulted those whom they considered gods. Therefore, consider such men not wise, but evil demons, who set forth evil premises under the guise of good deeds, so that those wishing to become imitators of the better might emulate the actions of the so-called gods, which I did not conceal in my discourse on the previous day—I mean parricides, infanticides, impious unions of mothers, daughters, brothers, as well as indecent adulteries, pederasty, and abominable unspeakable acts, along with countless other such lawless unions. More impious are those who wish these things to be considered true, so that when they do similar things they may feel no shame. If they had wished to be pious, they ought (as I said just now), even if the gods actually did commit the evils attributed to them, to have veiled the indecencies with more seemly myths out of reverence for the gods, and not the opposite (as you claim), to have cast evil and indecent forms around good deeds done by them—forms which, when allegorized, can with difficulty be understood even through toil, and when understood by some, they provided to those the benefit of not being led astray in return for great labor, though it was possible not to toil, while those who were led astray they utterly destroyed.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀππίων","severity":"info","text":"Appion (Ἀππίων) is likely the grammarian and Homeric scholar Apion, a figure known for allegorical interpretations of myths, against whom the homilist argues.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κακοὺς δαίμονας","severity":"info","text":"The phrase 'evil demons' (κακοὺς δαίμονας) reflects a key polemical term in early Christian apologetic, distinguishing pagan deities from true divinity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἢ γὰρ οὐκ ἔστιν ... ἢ αἰνιγματωδῶς","severity":"info","text":"The passage presents a disjunctive argument: either the myths are literal and blasphemous, or they are allegorical and misleading; both options condemn pagan practice.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πατροφονίας, τεκνοκτονίας, μίξεις ἀσεβεῖς","severity":"info","text":"The list of crimes (parricides, infanticides, impious unions) echoes common early Christian catalogues of pagan mythic immorality, used to discredit traditional religion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξὸν μὴ μοχθῆσαι","severity":"caution","text":"The phrase 'though it was possible not to toil' is textually uncertain; the Greek may be corrupt or elliptical, and the English draft interprets it as a contrast to the labor of allegorical interpretation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Appion' is not fully certain; it may refer to the first-century CE grammarian Apion, but the text does not provide further details.","The phrase 'ἐξὸν μὴ μοχθῆσαι' is ambiguous in syntax and may be a textual corruption or a compressed expression."],"confidence":"high","notes":[]},{"i":117,"ref":"p117","source":"πλὴν τοὺς εἰς τὸ σεμνότερον ἀλληγοροῦντας αὐτὰς ἀποδέχομαι, ὥσπερ τοὺς ἐκ τῆς Διὸς κεφαλῆς αἰνιξαμένους ἀναπηδῆσαι τὴν φρόνησιν. ἴσως δὲ ἐκεῖνό μοι πιθανώτερον ὅτι μοχθηρῶν ἀνδρῶν δόξαν θεῶν ἀπενεγκαμένων ἐκεῖναι ἐτολμήθησαν αἱ ὕβρεις. ἁπάντων δὲ τῶν θεῶν τὴν ποιητικὴν ἀλληγορίαν οὐκ ἀκόλουθον εὑρίσκομεν. αὐτίκα γοῦν ἐπὶ τῆς διακοσμήσεως τῶν ὅλων ποτὲ μὲν φύσιν λέγουσιν ποιηταί, ποτὲ δὲ νοῦν ἀρχηγὸν γενέσθαι τῆς ὅλης δημιουργίας. ἐκ φύσεως μὲν γὰρ τῶν στοιχείων τὴν πρώτην κίνησιν καὶ σύμμιξιν γεγονέναι, ὑπὸ δὲ τῆς τοῦ νοῦ προνοίας διακεκοσμῆσθαι. καὶ ἀποφηνάμενοι μὲν φύσει δεδημιουργῆσθαι τὸ πᾶν, μὴ δυνάμενοι δὲ ἀνεπιλήπτως τοῦτο ἀποδεικνύναι διὰ τὸ τῆς δημιουργίας ἔντεχνον, παρεμπλέκουσιν καὶ τοῦ νοῦ τὴν πρόνοιαν, ὡς συναρπάσαι καὶ τοὺς πάνυ σοφοὺς δυνάμενοι. ἡμεῖς δέ φαμεν πρὸς αὐτούς· ἰ μὲν ἐξ αὐτομάτου φύσεως ὁ κόσμος γέγονεν, πῶς ἔτι ἀναλογίαν καὶ τάξιν εἴληφεν; ἅπερ ὑπὸ μόνης ὑπερβαλλούσης φρονήσεως γενέσθαι δυνατόν ἐστιν καὶ καταληφθῆναι ὑπὸ ἐπιστήμης τῆς μόνης ταῦτα ἀκριβοῦν δυναμένης. εἰ δὲ φρονήσει τὰ πάντα τὴν σύγκρασιν καὶ διακόσμησιν εἴληφεν (ὅπερ ἀνάγκη μὴ ἄλλως ἔχειν), πῶς ἔτι ἐκ τοῦ αὐτομάτου συμβῆναι ταῦτα γενέσθαι δυνατὸν ἦν; οἱ τοίνυν τὰ θεῖα ἐπὶ τὸ αἴσχιον ἀλληγορῆσαι θελήσαντες (οἷον τὴν Μῆτιν καταποθῆναι ὑπὸ Διός) εἰς ἀπορίαν ἐνπεπτώκασιν, οὐ συνιέντες ὅτι οἱ πλαγίως φυσιολογήσαντες περὶ θεῶν καὶ τὸ εἶναι θεοὺς αὐτοὺς ἀνῃρήκασιν, τὰ εἴδη αὐτῶν διὰ τῆς ἀλληγορίας εἰς τὰς τοῦ κόσμου οὐσίας διαλύσαντες.","english":"Nevertheless, I accept those who allegorize these stories in a more dignified manner, just as those who hint that wisdom sprang from the head of Zeus. But perhaps the more plausible explanation to me is that these outrages were dared by wicked men who had acquired the reputation of gods. However, we do not find the poetic allegory of all the gods to be consistent. For instance, regarding the ordering of the universe, poets sometimes say that nature, and at other times that mind, was the originator of the entire creation. For the first motion and mixture of the elements came from nature, while the universe was ordered by the providence of mind. And having declared that the whole was created by nature, but being unable to demonstrate this faultlessly due to the artistry of creation, they also interweave the providence of mind, so as to be able to deceive even the very wise. But we say to them: If the world came into being from spontaneous nature, how did it still receive proportion and order? These things can only be brought about by surpassing wisdom and comprehended by knowledge that alone is able to ascertain them accurately. But if everything received its mixture and ordering through wisdom (which must necessarily be the case, and cannot be otherwise), how could it still be possible for these things to have come about spontaneously? Therefore, those who have wished to allegorize divine matters in a more shameful manner (such as Metis being swallowed by Zeus) have fallen into perplexity, not understanding that those who have indirectly philosophized about the gods through natural explanation have also destroyed the very existence of the gods, dissolving their forms through allegory into the substances of the world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοὺς ἐκ τῆς Διὸς κεφαλῆς αἰνιξαμένους ἀναπηδῆσαι τὴν φρόνησιν","severity":"info","text":"The speaker accepts allegorizing myths in a dignified manner, citing the birth of Athena (wisdom) from Zeus’s head as an example of acceptable allegory.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλληγορίαν","severity":"info","text":"The Greek term ἀλληγορίαν (allegory) is central: the speaker distinguishes between dignified allegory (e.g., wisdom from Zeus) and shameful allegory (e.g., Metis swallowed by Zeus), which dissolves the gods into natural substances.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μῆτιν καταποθῆναι ὑπὸ Διός","severity":"info","text":"The myth of Zeus swallowing Metis (the goddess of wisdom) to prevent her offspring from overthrowing him is cited as an example of shameful allegory that reduces divine forms to cosmic substances.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡμεῖς δέ φαμεν πρὸς αὐτούς","severity":"info","text":"The passage shifts from reporting poets’ inconsistent allegories to a direct refutation (ἡμεῖς δέ φαμεν), using a logical dilemma: if the world is from spontaneous nature, how does it have order? If from wisdom, how spontaneous?","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φύσις ... νοῦς","severity":"info","text":"The contrast between nature (φύσις) and mind (νοῦς) as principles of cosmic order echoes debates in Greek philosophy, especially Stoic and Platonic discussions of providence vs. spontaneous generation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ πλαγίως φυσιολογήσαντες περὶ θεῶν","severity":"info","text":"The critique that allegorizing gods into natural substances destroys their existence anticipates later Christian polemics against pagan mythography, as seen in Eusebius and other apologists.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which poets are being criticized; the reference to 'poets' (ποιηταί) is generic.","The phrase 'τὸ εἶναι θεοὺς αὐτοὺς ἀνῃρήκασιν' could be read as 'they have abolished the existence of the gods themselves' or 'they have abolished the gods themselves as beings'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":118,"ref":"p118","source":"πιθανώτερον οὖν λέγειν ὅτι οἱ ὑπ' αὐτῶν δόμενοι θεοὶ κακοί τινες γεγόνασιν μάγοι, οἵτινες ἄνθρωποι ὄντες μοχθηροί, μαγείᾳ μεταμορφούμενοι γάμους διέλυον, βίους διέφθειρον, τοῖς δὲ πάλαι οὐκ εἰδόσιν τί ποτ' ἔστιν μαγεία δι' ὧν ἔπραττον ἐδόκουν εἶναι θεοί· ὧν κατὰ πόλεις καὶ οἱ μόροι καὶ οἱ τάφοι φαίνονται. αὐτίκα γοῦν (ὡς καὶ ἄλλοτε εἶπον) ἐν τοῖς Καυκασίοις ὄρεσιν Κρόνου τινὸς σῆμα ἀνθρώπου δείκνυται, τυράννου ἀγρίου καὶ τεκνοκτόνου. ὁ δ' ἐκείνου υἱός, Ζεὺς τὸ ὄνομα, χείρων γενόμενος, μαγείας δυΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nνάμει κοσμοκράτωρ ἀναφανεὶς πολλοὺς διαλύει γάμους καὶ τὸν πατέρα σὺν τοῖς θείοις κολάζει καὶ οὕτως τελευτήσαντος τὸν τάφον Κρῆτες ἐπιδεικνύουσιν. ἐν δὲ τῇ Μεσοποταμίᾳ κεῖνται Ἥλιος μέν τις ἐν Ἄτροις, Σελήνη δέ τις ἐν Κάρραις, Ἑρμῆς ἐν ἰγύπτῳ τις ἄνθρωπος, Ἄρης ἐν Θρᾴκῃ, Ἀφροδίτη ἐν Κύπρῳ, Ἀσκληπιὸς ἐν Ἐπιδαύρῳ· καὶ ἄλλων πολλῶν τοιούτων φαίνονται τάφοι. οὕτως προφανῶς τοῖς ὀρθῶς νοοῦσιν ἄνθρωποι γεγενῆσθαι ὡμολόγηνται. καὶ οἱ μὲν συνχρονοῦντες αὐτοῖς, ὑπαισθόμενοι αὐτοὺς θνητοὺς γεγονέναι, ἀμελέστερον αὐτοῖς ἀποθανοῦσιν προσεῖχον, ὁ δὲ πολὺς χρόνος δόξαν θεῶν αὐτοῖς περιέθηκεν. καὶ μὴ θαύμαζε εἰ οἱ κατὰ Ἀσκληπιὸν καὶ Ἡρακλέα γενόμενοι ἐξηπατήθησαν ἢ κατὰ Διόνυσον ἢ κατὰ ἄλλον τινὰ τῶν τότε, ὅπου καὶ Ἕκτορα ἐν Ἰλίῳ καὶ Ἀχιλλέα ἐν Λεύκῃ τῇ νήσῳ οἱ ἐκεῖ προσκυνοῦσιν, Πάτροκλον Ὀπούντιοι, τὸν Μακεδόνα Ἀλέξανδρον Ῥόδιοι. ἀλλὰ καὶ παρ' ἰγυπτίοις ἔτι καὶ νῦν ἄνθρωπος ὡς θεὸς πρὸ τοῦ θανάτου προσκυνεῖται.","english":"Therefore, it is more plausible to say that those whom they considered gods were actually wicked magicians, who, being depraved men, transformed themselves through magic, dissolved marriages, ruined lives, and, because people in ancient times did not know what magic was, seemed to be gods through their deeds. Their tombs and graves are still visible in various cities. For instance, as I have said elsewhere, in the Caucasus mountains the tomb of a certain Cronus, a man, is shown—a savage and child-murdering tyrant. And his son, named Zeus, became even worse; having emerged as a world-ruler through the power of magic, he dissolved many marriages and punished his father along with his uncles, and after his death the Cretans point out his tomb. In Mesopotamia, a certain Helius lies in Atrae, a certain Selene in Carrhae, a certain Hermes in Egypt—a man, Ares in Thrace, Aphrodite in Cyprus, Asclepius in Epidaurus; and tombs of many others of this kind are visible. Thus, it is plainly acknowledged by those who think correctly that they were men. And those who lived at the same time, perceiving that they were mortal, paid less attention to them after their death, but the passage of time clothed them with the reputation of gods. And do not be surprised that those who lived in the time of Asclepius and Heracles were deceived, or in the time of Dionysus or any other of that era, when even now Hector in Ilium and Achilles in the island of Leuce are worshipped by the people there, Patroclus by the Opuntians, and Alexander the Macedonian by the Rhodians. But also among the Egyptians, even to this day, a man is worshipped as a god before his death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μαγείᾳ μεταμορφούμενοι","severity":"info","text":"The phrase 'transformed through magic' reflects the author's rationalizing euhemerism, attributing divine appearances to human sorcery.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κρόνου τινὸς σῆμα","severity":"info","text":"The mention of Cronus's tomb in the Caucasus mountains is a euhemerist trope, paralleling accounts in other early Christian apologetic works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Ζεὺς ... τάφον Κρῆτες ἐπιδεικνύουσιν","severity":"info","text":"The claim that Zeus's tomb is shown in Crete is a well-known euhemerist argument, also found in authors like Lactantius and Eusebius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἀλέξανδρον Ῥόδιοι","severity":"info","text":"The reference to Alexander the Great being worshipped by Rhodians reflects a known cult practice, attested in historical sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ μὴ θαύμαζε","severity":"info","text":"The phrase 'and do not be surprised' introduces a rhetorical appeal, linking past deceptions to contemporary examples of hero worship.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δόμενοι","severity":"caution","text":"The Greek δόμενοι (from δοκέω) is ambiguous; it could mean 'those considered' or 'those who seemed to be' gods, affecting the nuance of the euhemerist argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term δόμενοι could be read as 'those who seemed' or 'those who were considered,' with implications for the author's stance on the reality of the gods' divinity."],"confidence":"high","notes":[]},{"i":119,"ref":"p119","source":"καὶ τοῦτο μὲν ἧττόν ἐστιν ἀσέβημα ὅτι ζῶντος ἀνθρώπου θείας τιμὰς νομίζουσιν ἰγύπτιοι, ἀλλὰ τὸ πάντων γελοιότατον ὅτι καὶ πτηνὰ καὶ ἑρπετὰ καὶ ζῷα πάντα προσκυνοῦσιν. οὐδὲν γὰρ κρίσει νοοῦσιν ἢ ποιοῦσιν οἱ πολλοὶ τῶν ἀνθρώπων. τὸ δὲ πάντων αἴσχιστον ἰδέ μοι· τὸν Δία αὐτόν, ὃν[τα] πατέρα θεῶν τε καὶ ἀνθρώπων λέγουσιν, Λήδᾳ συνεσχηματισμένον [ὃν πολλοὶ δία] ἀναγράψαντες ἐν πίνακι δημοσίᾳ ἀνατιθέασιν. πρὸς δὲ τὴν ἐκδικίαν ταύτης τῆς ὕβρεως ἤθελον εἰ τὸν τοῦ καιροῦ βασιλέα αὐτῶν γράψαντες ἐπὶ αἰσχρᾶς πλοκῆς, ὥσπερ ἐπὶ τοῦ Διὸς τετολμήκασιν ποιῆσαι, οὕτω ποιήσαντες ἀνέθεσαν δημοσίᾳ, ἵνα κἂν ἀπὸ τῆς ὀργῆς τοῦ προσκαίρου βασιλέως (καὶ ταῦτα ἀνθρώπου ὄντος) μάθωσι κολασθέντες ὡς δεῖ τὴν δέουσαν ἀπονέμειν τιμήν. ταῦτα δέ σοι λέγω οὐχ ὡς αὐτὸς ἤδη ἐπιγνοὺς τὸν ὄντως θεόν, ἀλλ' εὐγνωμονῶν ὁμολογῶ· ἰ καὶ τί θεὸς οὐκ οἶδα, ἀλλ' οὖν γε σαφῶς, ὅτι θεός, νομίζω εἰδέναι. αὐτίκα γοῦν τὰ πρῶτα τέσσαρα στοιχεῖα θεὸς εἶναι οὐ δύναται τὰ ὑπὸ ἄλλου γενόμενα, οὐχ ἡ μίξις, οὐχ ἡ κρᾶσις, οὐχ ἡ γένεσις, οὐ τὸ πᾶν περιέχον ὁρατὸν κύτος οὐδὲ ἡ ἐν τῷ ᾅδῃ συρρέουσα ὑποστάθμη, οὐ τὸ ἐπιπολάζον ὕδωρ, οὐχ ἡ ζέουσα οὐσία, οὐχ ὁ ἐξ αὐτῆς μέχρι τῶν ἐνταῦθα διήκων ἀ»ρ.","english":"And this is a lesser impiety, that the Egyptians think divine honors are due to a living man, but the most ridiculous thing of all is that they also worship birds, reptiles, and all animals. For the majority of men neither understand nor do anything by judgment. But the most shameful thing, consider this: they depict Zeus himself, whom they call father of gods and men, as having consorted with Leda, and many have painted this on a tablet and set it up publicly. For the punishment of this outrage, I would wish that if they had painted their own king of the time in a shameful embrace, just as they have dared to do with Zeus, and set it up publicly, then, even from the anger of the temporal king (and he being a man), they might learn, after being punished, how to pay the proper honor. I say these things to you not as one who has already come to know the true God, but I confess with good will: I do not know what God is, but at least I think I know clearly that God is. For instance, the first four elements cannot be God, being produced by another; nor the mixture, nor the blending, nor the generation, nor the whole visible encompassing vault, nor the sediment flowing together in Hades, nor the water that floats on top, nor the boiling substance, nor the air extending from it down to here.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"ἰγύπτιοι","severity":"info","text":"The Greek text uses 'ἰγύπτιοι' (Egyptians), a variant spelling of 'Αἰγύπτιοι'. This reflects a common itacism in late Greek manuscripts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Λήδᾳ","severity":"info","text":"The reference to Zeus and Leda alludes to the myth of Zeus transforming into a swan to seduce Leda. This was a well-known example of divine impropriety in pagan mythology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα δέ σοι λέγω","severity":"info","text":"This phrase marks a rhetorical shift from critique of pagan practices to a personal confession of ignorance about God, a common homiletic device to engage the audience.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στοιχεῖα","severity":"info","text":"Here 'στοιχεῖα' (elements) refers to the four classical elements (earth, water, air, fire), which the speaker denies as divine because they are created.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τὸν Δία αὐτόν","severity":"info","text":"The critique of Zeus as a morally flawed deity echoes early Christian apologetic literature, such as the works of Justin Martyr and Tatian, who similarly attacked pagan myths.","cites":[],"named_sources":["Justin Martyr","Tatian"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὃν[τα]","severity":"caution","text":"The Greek text has 'ὃν[τα]' with brackets, indicating a textual emendation. The original manuscript likely had 'ὄντα' (being), but the reading is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἰγύπτιοι' may be a scribal variant or a dialectal form; the standard form is 'Αἰγύπτιοι'.","The bracketed 'ὃν[τα]' suggests a possible corruption or editorial intervention in the manuscript tradition."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":120,"ref":"p120","source":"τά τε γὰρ στοιχεῖα τέσσαρα εἴτε ἀλλήλων διεστάλκει, ἄνευ τινὸς μεγάλου τεχνίτου μιγῆναι πρὸς ζσου γένεσιν οὐκ ἐδύνατο–εἴτε ἀεὶ ἀλλήλοις συνῆπτο, καὶ οὕτως ὑπὸ τεχνίτου νοῦ πρὸς τὸ οἰκεῖον τῶν τοῦ ζσου μελῶν καὶ μερῶν συναρμόζεται, ἵνα τὴν ἑκάστου πρὸς ἕκαστον ἀναλογίαν ἀποσσζειν δύνηται καὶ τὴν ἕξιν εὐπερίγραφον ἔχῃ καὶ τὰ ἔνδοθεν πάντα τὴν προσήκουσαν ἁρμονίαν λαμβάνῃ· ὁμοίως τε καὶ τοὺς οἰκείους τόπους ἑκάστου μετὰ πάσης εὐμορφίας ὁ τεχνίτης νοῦς ἀκριβοῖ. συνελὼν ἐρῶ· καὶ τὰ ἄλλα, ὅσα ποτὲ ζῷον δεῖ ἔχειν, οὐδὲν ἐνέλειπε τῷ μεγάλῳ τούτῳ ζσῳ τῆς ὅλης περιφορᾶς. οὕτως ἀνάγκη τινὰ εἶναι νοῦν ἀγέννητον τεχνίτην, ὃς τὰ στοιχεῖα ἢ διεστῶτα συνήγαγεν ἢ συνόντα ἀλλήλοις πρὸς ζσου γένεσιν τεχνικῶς ἐκέρασεν καὶ ἓν ἐκ πάν των ἔργον ἀπετέλεσεν· ἀδύνατον γὰρ ἄνευ τινὸς νοῦ μείζονος πάνυ σοφὸν ἔργον ἀποτελεῖσθαι. οὐδὲ μὴν ἔρως εἶναι δύναται πάντων τεχνίτης, οὐκ\n\nἐπιθυμία, οὐκ ἰσχύς, οὐκ ἄλλο τι τοιοῦτον, ἅτινα παθητὰ συμβαίνειν καὶ ἀποβαίνειν πέφυκεν. ἀλλ' οὐδὲ τὸ ὑφ' ἑτέρου φερόμενόν ἐστιν θεὸς οὐδέ γε τὸ ὑπὸ χρόνου ἢ φύσεως ἀλλοιούμενον καὶ εἰς τὸ μηκέτι εἶναι ἀναλυόμενον.","english":"For the four elements, if they were separated from each other, could not, without some great craftsman, be mixed for the generation of a living being; or if they were always united with each other, they are still fitted together by a craftsman mind for the proper arrangement of the limbs and parts of the living being, so that it may preserve the proportion of each to each, have a well-defined condition, and all the internal parts receive the appropriate harmony; and likewise the craftsman mind also perfects the proper places of each with all beauty. To sum up: as for all other things that a living being must have, nothing was lacking in this great living being of the whole revolution. Thus it is necessary that there be an unbegotten craftsman mind, which either brought together the elements when they were separated, or, when they were together with each other, artfully blended them for the generation of a living being and completed one work from all; for it is impossible for a very wise work to be completed without some greater mind. Nor can Eros be the craftsman of all things, nor desire, nor strength, nor any other such thing, which by nature occur and result as passive states. But neither is that which is carried by another god, nor that which is altered by time or nature and dissolved into non-being.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νοῦς","severity":"info","text":"The Greek νοῦς (mind) is used here as a technical term for the divine craftsman, distinct from the personal god of scripture, reflecting Middle Platonic cosmology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The argument from design—that the cosmos requires an unbegotten craftsman—echoes the Stoic and Middle Platonic tradition, particularly the teleological argument found in Cicero's De Natura Deorum and Philo of Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἔρως","severity":"info","text":"The rejection of Eros as a cosmic craftsman parallels the critique in Plato's Symposium (where Eros is a daimon, not a creator) and later Christian polemics against pagan personifications.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a logical chain: (1) elements need a craftsman, (2) the craftsman is an unbegotten mind, (3) no passive state (Eros, desire) can be that craftsman, (4) what is subject to change is not divine.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ζσου","severity":"caution","text":"The Greek text has ζσου (a scribal error for ζῴου, 'living being') in two places; the intended reading is clear from context, but the manuscript transmission is not entirely clean.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ὑπὸ χρόνου ἢ φύσεως ἀλλοιούμενον' could be read as either 'altered by time or nature' or 'altered by time and nature'; the translation takes the disjunctive reading."],"confidence":"high","notes":[]},{"i":121,"ref":"p121","source":"Ταῦτά μου διαλεγομένου πρὸς τὸν Ἀππίωνα, ἀπὸ Καισαρείας ἐπέστη Πέτρος, καὶ συνδρομαὶ τῶν ὄχλων ἐγένοντο ἐν τῇ Τύρῳ, σπευδόντων ὑπαντᾶν αὐτῷ καὶ χάριν τῇ ἐπιδημίᾳ ὁμολογεῖν. καὶ ὁ μὲν Ἀππίων ὑπεχώρει μετὰ Ἀννουβίωνος καὶ Ἀθηνοδώρου μόνων, οἱ δὲ ἄλλοι πάντες ὡς ἀπαντησόμενοι τῷ Πέτρῳ ὡρμήσαμεν. πρῶτος δὲ ἐγὼ πρὸ τῶν πυλῶν ἀποδεξάμενος αὐτὸν ἐπὶ τὴν ξενίαν ἦγον. ὡς δὲ ἐγενόμεθα, τοὺς μὲν ὄχλους ἀπελύσαμεν, αὐτῷ δὲ ἀξιώσαντί με τὰ πραχθέντα λέγειν οὐδὲν ἀπεκρυπτόμην, ἀλλ' ἐμήνυον τάς τε τοῦ Σίμωνος διαβολὰς καὶ τὰς τερατώδεις φαντασίας ὑπ' αὐτοῦ γεγενημένας καὶ ὅσας ἔπεμψεν νόσους μετὰ τὴν ἐκ τῆς βουθυσίας ἑστίασιν καὶ ὅτι ἐκ τῶν νοσούντων οἱ μὲν αὐτόθι κατέμειναν ἐν τῇ Τύρῳ, οἱ δὲ τῷ Σίμωνι ἅμα τῷ ἐμὲ ἐλθεῖν συνεξεληλύθεισαν εἰς τὴν Σιδῶνα, ὡς ὑπ' αὐτοῦ θεραπευθησόμενοι, καὶ ὅτι ἐμάνθανον μηδένα αὐτῶν ἰάσεως ὑπ' αὐτοῦ τετυχηκέναι, καὶ τὴν πρὸς Ἀππίωνά μοι γεγενημένην διάλεξιν τῷ Πέτρῳ διηγησάμην. ὁ δὲ στοργῆς καὶ προτροπῆς χάριν ἐπαινέσας με καὶ εὐλογήσας, ἁλῶν μεταλαβών, διὰ τοὺς καμάτους τῆς ὁδοιπορίας τῇ ἀναγκαιοτάτῃ ἡσυχίᾳ τοῦ ὕπνου ἑαυτὸν ἐπέτρεπεν.","english":"As I was saying these things to Appion, Peter arrived from Caesarea, and there were gatherings of the crowds in Tyre, as they hastened to meet him and to give thanks for his visit. And Appion withdrew with only Annoubion and Athenodorus, but all the rest of us set out as if to meet Peter. I was the first to receive him before the gates and led him to the lodging. When we arrived, we dismissed the crowds, and at his request that I tell him what had happened, I concealed nothing, but reported Simon's slanders and the monstrous apparitions produced by him, and how many diseases he sent after the feast from the bull-sacrifice, and that of the sick some remained there in Tyre, while others had left with Simon at the time I came to Sidon, as if to be healed by him, and that I learned that none of them had obtained healing from him, and I related to Peter the discussion that had taken place between Appion and me. He, with affection and encouragement, praised and blessed me, partook of salt, and on account of the labors of the journey, entrusted himself to the most necessary rest of sleep.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἀππίωνα","severity":"info","text":"Appion (or Apion) was a first-century CE Greek grammarian and anti-Jewish polemicist, often portrayed as a rival of Philo of Alexandria. His presence here as a dialogue partner reflects the work's apologetic context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βουθυσίας","severity":"info","text":"The bull-sacrifice (βουθυσία) is a pagan ritual; its mention underscores the contrast between Simon's magic and Peter's apostolic authority, a recurring theme in the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτος δὲ ἐγὼ πρὸ τῶν πυλῶν ἀποδεξάμενος αὐτὸν","severity":"info","text":"This passage marks a transition from the preceding debate with Appion to a narrative of Peter's arrival, serving as a hinge between the philosophical dialogue and the ensuing action sequence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"συνδρομαὶ τῶν ὄχλων","severity":"info","text":"The phrase 'gatherings of the crowds' (συνδρομαὶ τῶν ὄχλων) indicates spontaneous public assembly, a typical motif in early Christian narratives to emphasize the apostle's popular appeal.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ Καισαρείας ἐπέστη Πέτρος","severity":"info","text":"Peter's arrival from Caesarea situates the narrative within the broader Pseudo-Clementine itinerary, where Caesarea is a key location for Peter's missionary activity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἁλῶν μεταλαβών","severity":"caution","text":"The phrase 'partook of salt' (ἁλῶν μεταλαβών) may be a textual crux: it could denote a simple meal (salt as a symbol of hospitality) or a ritual act. The Greek is ambiguous, and the Coptic Vorlage may have clarified.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἁλῶν μεταλαβών' is ambiguous: it may mean 'partook of salt' as a gesture of hospitality or refer to a more specific ritual meal; the Coptic source might have disambiguated.","The identity of 'Annoubion' is uncertain; he appears only in this passage and may be a minor character or a textual corruption."],"confidence":"high","notes":[]},{"i":122,"ref":"p122","source":"[ Μ Λ Ζ.] Τετάρτῃ δὲ ἡμέρᾳ τῆς ἐν Τύρῳ ἡμῶν ἐπιδημίας ὑπὸ τὸν ὄρθρον προεληλυθότι τῷ Πέτρῳ ἀπήντων πλησιόχωροί τε οὐκ ὀλίγοι καὶ αὐτῆς Τύρου πάνπολλοι καὶ ἐπεφώνουν λέγοντες· Ὁ θεὸς διὰ σοῦ ἡμᾶς ἐλεείτω, διὰ σοῦ θεραπευέτω. ὁ δὲ Πέτρος ἔστη ἐπὶ λίθου τινὸς ὑψηλοῦ πρὸς τὸ δύνασθαι πᾶσιν ὁρᾶσθαι καὶ προσαγορεύσας θεοσεβεῖ νόμῳ οὕτως ἤρξατο· Θεῷ τῷ κτίσαντι τὸν οὐρανὸν καὶ τὸ σύμπαν οὐ λείπει πρόφασις πρὸς σωτηρίαν τῶν σσζεσθαι θελόντων. ὅθεν μηδὲ ἐπὶ τοῖς δοκοῦσιν φαύλοις ὑπὸ προπετείας τις αὐτὸν ὡς μὴ φιλάνθρωπον αἰτιάσθω. τῶν γὰρ συμβαινόντων ἀνθρώπῳ τὰ τέλη ἀνθρώποις μὲν ἄγνωστα, ὡς ἐπὶ κακῷ ὑποπτευόμενα, θεῷ δὲ ὡς ἀποβησόμενα εὐτυχῶς γνώριμα. αὐτίκα γοῦν Σίμων ἀριστερὰ τοῦ θεοῦ δύναμις ὢν καὶ τῶν τὸν θεὸν οὐκ εἰδότων ἐπὶ κακοποιίᾳ τὴν ἐξουσίαν ἔχων νόσοις ὑμᾶς περιβαλεῖν ἠδυνήθη, αἵτινες διὰ τὴν τοῦ θεοῦ ἀγαθὴν πρόνοιαν γενέσθαι συγχωρηθεῖσαι ἠνάγκασαν ὑμᾶς, τὸν ἰᾶσθαι δυνάμενον περιβλεψαμένους καὶ εὑρόντας, προφάσει τῆς τοῦ σώματος θεραπείας τὰ θεῷ δοκοῦντα ἀναδεξαμένους πεισθῆναι φρονεῖν, ἵνα οὕτως ἅμα τοῖς σώμασι σωθησομένοις καὶ τὰς ψυχὰς σώας ἔχητε. μανθάνω οὖν ὡς βουθυτήσας εἱστίασεν ὑμᾶς ἐν μέσῃ τῇ ἀγορᾷ καὶ οὕτως ὑμεῖς οἴνῳ πολλῷ παρενεχθέντες ἅμα τοῖς πονηροῖς δαίμοσιν τὸν ἄρχοντα αὐτῶν ἐφιλοφρονεῖσθε καὶ οὕτως ὑμῶν οἱ πλεῖστοι ὑπὸ τῶν παθῶν κατελήφθησαν, ἀγνοίας αἰτίᾳ καθ' ἑαυτῶν ἰδίαις χερσὶν ἐπισπασάμενοι τὸ τοῦ ὀλέθρου ξίφος. οὐ γὰρ ἂν τὴν καθ' ὑμῶν ἔσχον ἐξουσίαν οἱ δαίμονες, εἰ μὴ πρότερον τῷ ἄρχοντι αὐτῶν ὁμοδίαιτοι ἐγεγόνειτε.","english":"On the fourth day of our stay in Tyre, at dawn, Peter had gone out ahead, and many from the surrounding region and a great multitude from Tyre itself met him, crying out, saying, \"Let God through you have mercy on us, through you heal us.\" And Peter stood on a high stone so that he could be seen by all, and greeting them according to the law of piety, he began thus: \"For God, who created the heaven and the whole universe, there is no lack of pretext for the salvation of those who wish to be saved. Therefore let no one, on account of things that seem unfortunate due to rashness, accuse him as being unphilanthropic. For the outcomes of events that befall a person are unknown to men, suspected as evil, but known to God as they will turn out favorably. For example, Simon, being a left-hand power of God and having authority over those who do not know God for evil-doing, was able to surround you with diseases, which, having been permitted to occur through the good providence of God, compelled you, after looking around and finding the one able to heal, and on the pretext of bodily healing, to accept what is pleasing to God and to be persuaded to think rightly, so that thus, along with your bodies being healed, you may also have your souls safe. I understand, then, that he sacrificed an ox and feasted you in the middle of the marketplace, and thus you, carried away with much wine, together with the evil demons, honored their ruler, and thus most of you were seized by the passions, drawing upon yourselves, by your own hands, the sword of destruction due to the cause of ignorance. For the demons would not have had authority over you if you had not previously become table-companions of their ruler.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σίμων ἀριστερὰ τοῦ θεοῦ δύναμις","severity":"info","text":"Simon is here called a 'left-hand power of God,' a phrase reflecting the dualistic cosmology of the Pseudo-Clementine literature, where Simon Magus is an agent of evil permitted by God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"external","lemma":"Θεῷ τῷ κτίσαντι τὸν οὐρανὸν καὶ τὸ σύμπαν","severity":"info","text":"The opening phrase echoes Genesis 1:1 LXX, 'In the beginning God created the heaven and the earth,' adapted to a homiletic context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προπετείας","severity":"info","text":"The Greek term 'προπετείας' (rashness) is a key moral concept in this passage, warning against hasty judgment of divine providence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα γοῦν","severity":"info","text":"The phrase 'αὐτίκα γοῦν' (for example) marks a transition from general theological principle to a specific illustration involving Simon's actions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"βουθυτήσας","severity":"info","text":"The reference to sacrificing an ox (βουθυτήσας) in the marketplace alludes to pagan sacrificial practices, which the homily contrasts with Christian piety.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν σσζεσθαι θελόντων","severity":"caution","text":"The Greek text has 'σσζεσθαι' (a variant spelling of σῴζεσθαι), which may reflect a scribal error or phonetic spelling; the intended meaning is 'to be saved.'","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀριστερὰ τοῦ θεοῦ δύναμις' is ambiguous: it could mean 'left-hand power' in a cosmological sense or simply 'sinister power'; the reading taken follows the dualistic interpretation common in Pseudo-Clementine literature."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":123,"ref":"p123","source":"οὕτω γὰρ ἀπ' ἀρχῆς ὑπὸ τοῦ πάντα κτίσαντος θεοῦ δυσὶν ἑκάστοτε ἄρχουσι, δεξιῶν τε καὶ εὐωνύμων, ὡρίσθη νόμος, μὴ ἔχειν ἑκάτερον αὐτῶν ἐξουσίαν, ἐὰν μὴ πρότερόν τινι ὁμοτράπεζος γένηται, ὃν εὖ ποιῆσαι ἢ κακῶσαι βούλεται. ὥσπερ οὖν τῶν δαίμοσιν ἀποδεδομένων θυμάτων μεταλαβόντες τῷ τῆς κακίας ἡγεμόνι κατεδουλώθητε, οὕτως, ἂν τούτων παυσάμενοι τῷ θεῷ διὰ τοῦ ἀγαθοῦ καὶ δεξιοῦ ἡγεμόνος προσφύγητε, ἀθύτοις τιμαῖς ποιοῦντες ἃ βούλεται, εὖ ἴστε ὅτι σὺν τῇ τοῦ σώματος ἰάσει καὶ τὰς ψυχὰς ὑγιαινούσας ἕξετε. αὐτὸς γὰρ μόνος διὰ τῆς ἀριστερᾶς ἀναιρῶν διὰ τῆς δεξιᾶς ζωοποιῆσαι δύναται, ὁμοίως δὲ καὶ πατάξαι καὶ ἀναστῆσαι κείμενον. διὰ τοῦτο πρῶτον ὑπὸ τοῦ προδρόμου Σίμωνος προαπατηθέντες, θεῷ τὰς ψυχὰς ἀπεθάνετε καὶ τὰ σώματα ἐπατάχθητε· δύνασθε δὲ ὁμοίως τὸ δεύτερον διὰ τῆς μετανοίας (ὡς ἔφην) τὰ θεῷ ἀρέσκοντα ἀναδεξάμενοι καὶ τὰ σώματα ἀναρρῶσαι καὶ τὰς ψυχὰς ἀναλαβεῖν. ἔστιν δὲ τὰ ἀρέσκοντα τῷ θεῷ τὸ αὐτῷ προσεύχεσθαι, αὐτὸν αἰτεῖν ὡς πάντα νόμῳ κριτικῷ διδόντα, «τραπέζης δαιμόνων» ἀπέχεσθαι, νεκρᾶς μὴ γεύεσθαι σαρκός, μὴ ψαύειν αἵματος, ἐκ παντὸς ἀπολούεσθαι λύματος. τὰ δὲ λοιπὰ ἑνὶ λόγῳ ὡς οἱ θεὸν σέβοντες ἤκουσαν Ἰουδαῖοι, καὶ ὑμεῖς ἀκούσατε ἅπαντες ἐν πολλοῖς σώμασιν μίαν γνώμην ἀναλαβόντες· Ἅπερ ἕκαστος ἑαυτῷ βούλεται καλά, τὰ αὐτὰ βουλευέσθω καὶ τῷ πλησίον. οὕτω δ' ἂν ὑμῶν ἕκαστος νοήΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.","english":"For thus from the beginning, by the God who created all things, it was ordained for the two rulers, of the right and of the left, that neither of them should have authority unless he first becomes a table-companion of the one whom he wishes to benefit or harm. Therefore, just as you were enslaved to the leader of evil by partaking of the offerings dedicated to demons, so also, if you cease from these and flee to God through the good and right leader, offering him the honors he desires without sacrifices, know well that along with the healing of the body you will also have your souls healthy. For he alone, through the left hand destroying, through the right hand can give life, and likewise can strike down and raise up one who is fallen. For this reason, having first been deceived by the forerunner Simon, you died in soul to God and were struck in body; but you can likewise, through repentance (as I said), by undertaking what is pleasing to God, both restore your bodies and recover your souls. Now what is pleasing to God is to pray to him, to ask of him as one who gives everything according to a judicial law, to abstain from the \"table of demons,\" not to taste dead flesh, not to touch blood, to wash away every impurity. As for the rest, in a single word, just as the Jews who revere God heard, so also hear all of you, having taken up one mind in many bodies: Whatever good each wishes for himself, let him also wish the same for his neighbor.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"δυσὶν ἑκάστοτε ἄρχουσι, δεξιῶν τε καὶ εὐωνύμων","severity":"info","text":"The two rulers, right and left, reflect a dualistic cosmology common in early Christian-Jewish polemic, possibly influenced by Zoroastrian or Qumran traditions. The right represents good, the left evil.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοτράπεζος","severity":"info","text":"The term 'table-companion' (ὁμοτράπεζος) is rare in early Christian literature, emphasizing commensality as a condition for authority. It may reflect Jewish purity concerns about shared meals.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τραπέζης δαιμόνων","severity":"info","text":"The phrase 'table of demons' echoes Jewish and Christian polemic against idolatrous meals, possibly alluding to 1 Corinthians 10:21 (table of idols) or Septuagintal prohibitions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἃ βούλεται, εὖ ἴστε","severity":"info","text":"The call to 'offer him the honors he desires without sacrifices' aligns with prophetic critiques of animal sacrifice (e.g., Amos 5:25) and early Christian emphasis on spiritual worship.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς οἱ θεὸν σέβοντες ἤκουσαν Ἰουδαῖοι","severity":"info","text":"The reference to Jews who revere God hearing the same ethical rule (the Golden Rule) parallels Matthew 7:12 and Leviticus 19:18, showing a common moral tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ δὲ λοιπὰ ἑνὶ λόγῳ","severity":"info","text":"The phrase 'as for the rest, in a single word' marks a rhetorical summary, condensing ethical instruction into the Golden Rule, a common homiletic device.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Simon' as the forerunner is ambiguous: it may refer to Simon Magus, a figure in early Christian heresiology, or a local opponent. The text does not clarify his role beyond deception.","The phrase 'ἀθύτοις τιμαῖς' (honors without sacrifices) could be read as 'bloodless offerings' or 'non-sacrificial honors'; the translation opts for the latter, but the Greek allows both."],"confidence":"high","notes":[]},{"i":124,"ref":"p124","source":"σειεν τὸ καλόν, εἰ ἑαυτῷ διαλεχθείη τὰ τοιαῦτα· ὐ θέλεις φονευθῆναι, ἕτερον μὴ φονεύσῃς· οὐ θέλεις τὴν σὴν ὑφ' ἑτέρου μοιχευθῆναι γυναῖκα, τὴν ἑτέρου μὴ μοίχευε γαμετήν· οὐ θέλεις τι τῶν σῶν κλαπῆναι, ἑτέρου μὴ κλέπτε μηδέν. καὶ οὕτως ἀφ' ὑμῶν αὐτῶν τὸ εὔλογον συννοοῦντες καὶ ποιοῦντες, θεῷ προσφιλεῖς γενόμενοι, ἐπιτεύξεσθε τῆς ἰάσεως, ἐπεὶ καὶ ἐν τῷ παρόντι αἰῶνι βασανισθήσεσθε τὰ σώματα καὶ ἐν τῷ μέλλοντι κολασθήσεσθε τὰς ψυχάς. τοιαῦτα ὑπὸ τοῦ Πέτρου ἐν ὀλίγαις ἡμέραις κατηχηθέντες καὶ ἰαθέντες ἐβαπτίσθησαν, ἐπί τε τοῖς λοιποῖς αὐτοῦ θαύμασιν οἱ λοιποὶ πάντες ἐν μέσαις ταῖς ἀγοραῖς πανδημεὶ ἐπὶ σποδοῦ καὶ σάκκου ἐκαθέζοντο, μετανοοῦντες ἐπὶ τοῖς πρότερον ἡμαρτημένοις. καὶ οἱ ἐν Σιδῶνι ταῦτα ἀκούσαντες τὰ ὅμοια ἐποίησαν καὶ ἱκέτας πρὸς τὸν Πέτρον ἀπέστελλον ὡς αὐτοὶ διὰ τὰς νόσους πρὸς αὐτὸν ἐλθεῖν μὴ δυνάμενοι. ὁ Πέτρος δὲ ἡμερῶν οὐ πολλῶν ἐνδιατρίψας τῇ Τύρῳ καὶ κατηχήσας τοὺς ἐν αὐτῇ ἅπαντας καὶ παντοδαπῶν αὐτοὺς ἀπαλλάξας παθῶν ἐκκλησίαν τε συστησάμενος καὶ ἀπὸ τῶν ἑπομένων αὐτῷ πρεσβυτέρων ἐπίσκοπον αὐτοῖς καταστήσας ὥρμησεν εἰς Σιδῶνα. ὁ δὲ Σίμων μαθὼν ἥκοντα τὸν Πέτρον εὐθὺς ἀπέδρα εἰς Βηρυτὸν μετὰ Ἀππίωνος καὶ τῶν αὐτοῦ ἑταίρων.","english":"he would consider the good, if he were to discuss such matters with himself: you do not wish to be killed, do not kill another; you do not wish your own wife to be seduced by another, do not seduce another's wife; you do not wish any of your possessions to be stolen, do not steal anything from another. And thus, understanding and doing what is reasonable from yourselves, becoming beloved to God, you will obtain healing, since in the present age you will be tormented in your bodies and in the future age you will be punished in your souls. Having been instructed and healed by Peter in such matters within a few days, they were baptized, and as for the rest of his miracles, all the remaining people in the midst of the marketplaces, in public, sat on ashes and sackcloth, repenting for their earlier sins. And those in Sidon, hearing these things, did likewise and sent suppliants to Peter, since they themselves were unable to come to him because of their diseases. Peter, having spent not many days in Tyre and having instructed all those in it and having freed them from various afflictions, and having established a church and appointed a bishop for them from among the presbyters who followed him, set out for Sidon. But Simon, learning that Peter was coming, immediately fled to Berytus with Appion and his companions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ θέλεις φονευθῆναι, ἕτερον μὴ φονεύσῃς","severity":"info","text":"The negative formulation of the Golden Rule (do not do to others what you do not want done to yourself) is a distinctive ethical teaching in early Christian paraenesis, here attributed to Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ θέλεις ... μὴ φονεύσῃς","severity":"info","text":"The ethical maxim echoes the negative form of the Golden Rule found in the Didache 1.2 and the Apostolic Constitutions, though not a direct quotation of any canonical verse.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπὶ σποδοῦ καὶ σάκκου","severity":"info","text":"Sitting on ashes and sackcloth (σποδός and σάκκος) was a traditional gesture of public penance in early Christianity, indicating extreme humility and repentance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοιαῦτα ὑπὸ τοῦ Πέτρου ... κατηχηθέντες","severity":"info","text":"This passage concludes the narrative of Peter's mission in Tyre with a summary of mass conversion and repentance, then transitions to his departure for Sidon.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἡκοντα τὸν Πέτρον","severity":"info","text":"Simon's flight to Berytus upon learning of Peter's approach reflects the competitive chronology of the Pseudo-Clementine narrative, where Simon Magus consistently evades Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐκκλησίαν τε συστησάμενος","severity":"info","text":"The establishment of a church and appointment of a bishop by Peter reflects the later institutional concerns of the Pseudo-Clementine literature, likely composed in the 4th century.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a reconstruction from the Coptic; the original wording may differ in minor details. The phrase 'ἐν μέσαις ταῖς ἀγοραῖς' could also be read as 'in the middle of the marketplaces' rather than 'in the midst of the marketplaces'."],"confidence":"high","notes":[]},{"i":125,"ref":"p125","source":"Τοῦ δὲ Πέτρου εἰσιόντος εἰς τὴν Σιδῶνα πολλοὺς ἐν κλίναις φέροντες πρὸ αὐτοῦ ἐτίθεσαν. ὁ δὲ πρὸς αὐτοὺς ἔφη· Μὴ τοίνυν νομίσητε ἐμέ τι δύνασθαι πρὸς ὑμετέραν ἴασιν, ἄνδρα θνητὸν καὶ αὐτὸν πολλοῖς πάθεσιν ὑποπεσεῖν δυνάμενον· ὑφηγεῖσθαι δὲ ὑμῖν τὸν τρόπον δι' οὗ σωθῆναι δυνήσεσθε οὐ φθονῶ, καὶ αὐτὸς παρὰ τοῦ τῆς ἀληθείας προφήτου μαθὼν τοὺς προωρισμένους τοῦ θεοῦ «πρὸ καταβολῆς κόσμου» ὁρισμούς, λέγω δὲ ἐπὶ ποίαις κακαῖς πράξεσιν τοὺς ἀνθρώπους ἔταξεν ὑπὸ τοῦ τῆς κακίας ἡγεμόνος κακοῦσθαι, ὁμοίως τε ἐπὶ ποίαις ἀγαθαῖς πράξεσιν ὥρισεν πρότερον πιστεύσαντας αὐτῷ ἰωμένῳ τὰ σώματα σσζεσθαι, ἔπειτα καὶ τὰς ψυχὰς ἐπανορθοῦσθαι πρὸς τὸ ἀνώλεθρον. ταύτας τοίνυν τάς τε ἀγαθὰς καὶ κακὰς πράξεις εἰδὼς προμηνύω ὑμῖν ὡς ὁδοὺς δύο, ὑποδεικνύων διὰ ποίας μὲν βαδίζοντες ἀπόλλυνται, ποίᾳ δὲ ὁδεύοντες ἀποσσζονται, θεῷ ὁδηγούμενοι. ἡ μὲν οὖν τῶν ἀπολλυμένων ὁδὸς πλατεῖα μὲν καὶ ὁμαλωτάτη, ἀπολλύουσα δὲ ἄνευ τοῦ πόνου, ἡ δὲ τῶν σῳζομένων στενὴ μὲν καὶ τραχεῖα, σσζουσα δὲ πρὸς τῷ τέλει τοὺς διαπορευθέντας ἐπιπόνως. τούτων δὲ τῶν δύο ὁδῶν προκαθέζεται ἀπιστία καὶ πίστις, καὶ ὁδεύουσιν διὰ μὲν ἀπιστίας οἱ τὰς ἡδονὰς προκρίναντες, διὰ δὲ συζητεῖν τὸ συμφέρον οὐ διεφύλαξαν. ἀγνοοῦσιν μέντοι ὡς οὐκ ἀνθρωπίνοις ὅμοια τὰ θεοῦ βουλήματα. πρῶτον μὲν γὰρ οἶδεν τὰ πάντων διανοήματα, καὶ οὐκ ἐν τῷ ἐνχειρῆσαι μόνον, ἀλλὰ καὶ ἐν τῷ ἐννοῆσαι ἕκαστος εὐθύνεται. πολλῷ δὲ ἧττον ἀσεβοῦσιν οἱ ἐνχειροῦντες καλὰ νοεῖν καὶ ἀποτυγχάνοντες τῶν μηδὲ ὅλως ἐνχει ρούντων τοῖς καλοῖς.","english":"As Peter was entering Sidon, many people were carrying others on beds and placing them before him. He said to them: \"Do not think, then, that I have any power to heal you, being a mortal man myself and liable to fall into many afflictions. But I do not begrudge showing you the way by which you can be saved, having myself learned from the prophet of truth the predetermined ordinances of God 'before the foundation of the world'—I mean, for what evil deeds he ordained that men should be afflicted by the ruler of evil, and likewise for what good deeds he ordained that those who first trust in him as healer should have their bodies saved, and then their souls be corrected toward indestructibility. Knowing these good and evil deeds, then, I foretell to you two ways, showing by which path those who walk are destroyed, and by which path those who travel are saved, guided by God. Now the way of the destroyed is broad and very smooth, but it destroys without toil; the way of the saved is narrow and rough, but it saves those who have traveled it with toil at the end. Over these two ways preside unbelief and belief, and those who have chosen pleasures travel through unbelief, while those who have not preserved the advantage through inquiry travel through belief. They are ignorant, however, that the counsels of God are not like those of men. For first, he knows the thoughts of all, and each is judged not only in the undertaking but also in the intention. And those who undertake good intentions but fail are far less impious than those who do not undertake good things at all.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"πρὸ καταβολῆς κόσμου","severity":"info","text":"This phrase echoes Ephesians 1:4, where Paul speaks of God's election 'before the foundation of the world.' Clement adapts it to describe predetermined ordinances for good and evil deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προφήτης","severity":"info","text":"Here 'prophet of truth' likely refers to Christ, as in Clementine literature, where Christ is the true prophet who reveals divine ordinances.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"δύο ὁδοί","severity":"info","text":"The image of two ways—broad and smooth leading to destruction, narrow and rough leading to salvation—is a common moral trope in early Christian and Jewish literature, e.g., Didache 1–6 and Barnabas 18–20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προμηνύω","severity":"info","text":"Peter's speech shifts from healing to moral instruction, using 'foretell' to introduce the two ways. This marks a transition from narrative to didactic discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συζητεῖν","severity":"caution","text":"The Greek text at this point is uncertain: 'συζητεῖν' may be a scribal error or a rare form. The English draft reads 'inquiry,' but the sense is contested; some manuscripts suggest 'συζητοῦντες' (those who inquire).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Clement of Rome","severity":"info","text":"This homily, attributed to Clement of Rome, is part of the Pseudo-Clementine corpus, which was influential in early Christian ascetic and anti-Gnostic circles, though its authorship is disputed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ καταβολῆς κόσμου' may be a direct quotation of Ephesians 1:4 or a common liturgical formula; the text does not signal a citation.","The identity of the 'prophet of truth' is ambiguous: it could refer to Christ or to a prophetic figure in the Clementine tradition.","The clause 'συζητεῖν τὸ συμφέρον' is syntactically unclear; it may be a corruption or a rare construction meaning 'to inquire into what is beneficial.'"],"confidence":"medium","notes":[]},{"i":126,"ref":"p126","source":"ὅτι αὐτῷ τῷ θεῷ ἔδοξεν τὸν ἐν γνώσει τῶν καλῶν παραπίπτοντα κατὰ λόγον τῶν ἀνθρωπίνων παραπτωμάτων μετρίως κολασθέντα σωθῆναι. οἱ δὲ τὴν ἀρχὴν καὶ τοῦ γνῶναι τὸ κρεῖττον ἐξημεληκότες, κἂν μυρία ἕτερα πράξωσιν καλά, ἐν ᾗ δὲ αὐτὸς ὥρισεν θρησκείᾳ μὴ γένωνται, ἀμελείας ἔγκλημα λαβόντες τῇ μεγίστῃ ἀποσβεσθήσονΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nται κολάσει παντελῶς. ἡ δὲ ὑπ' αὐτοῦ ὁρισθεῖσα θρησκεία ἐστὶν αὕτη· Τὸ μόνον αὐτὸν σέβειν καὶ τῷ τῆς ἀληθείας μόνῳ πιστεύειν προφήτῃ καὶ «εἰς ἄφεσιν ἁμαρτιῶν» βαπτισθῆναι καὶ οὕτως διὰ τῆς ἁγνοτάτης βαφῆς ἀναγεννηθῆναι θεῷ διὰ τοῦ σσζοντος ὕδατος, «τραπέζης δαιμόνων» μὴ μεταλαμβάνειν (λέγω δὲ εἰδωλοθύτων, νεκρῶν, πνικτῶν, θηριαλώτων, αἵματος), μὴ ἀκαθάρτως βιοῦν, ἀπὸ κοίτης γυναικὸς λούεσθαι, αὐτὰς μέντοι καὶ ἄφεδρον φυλάσσειν, πάντας δὲ σωφρονεῖν, εὖ ποιεῖν, μὴ ἀδικεῖν, παρὰ τοῦ πάντα δυναμένου θεοῦ ζωὴν αἰώνιον προσδοκᾶν, εὐχαῖς καὶ δεήσεσιν συνεχέσιν αἰτουμένους αὐτὴν λαβεῖν. τοιαῦτα καὶ ἐν τῇ Σιδῶνι τοῦ Πέτρου παραινοῦντος, ἡμέραις ὀλίγαις πολλῶν κἀκεῖ μετανοησάντων καὶ πιστευσάντων καὶ θεραπευθέντων ἐκκλησίαν συνέστησεν καὶ τῶν συνεπομένων αὐτῷ πρεσβυτέρων τινὰ καταστήσας αὐτοῖς ἐπίσκοπον ἐξῄει τῆς Σιδῶνος.","english":"that it seemed good to God Himself that one who falls away while knowing what is good should, in accordance with the measure of human transgressions, be saved after being moderately punished. But those who from the beginning have neglected even to know what is better, even if they do countless other good things, yet do not enter into the religion which He Himself ordained, incurring the charge of negligence, will be utterly extinguished by the greatest punishment. And the religion ordained by Him is this: to worship Him alone, to believe only in the prophet of truth, to be baptized \"for the remission of sins,\" and thus through the most pure washing to be reborn to God through the saving water, not to partake of the \"table of demons\" (I mean of things offered to idols, of carrion, of strangled animals, of beasts slain by wild animals, of blood), not to live impurely, to wash after intercourse with a woman, for women to observe the menstrual period, for all to be chaste, to do good, not to do wrong, to expect eternal life from the all-powerful God, and to seek to obtain it through constant prayers and supplications. While Peter was giving such exhortations in Sidon, within a few days many there repented, believed, and were healed, and he established a church and, appointing one of the presbyters accompanying him as their bishop, he departed from Sidon.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"θρησκεία","severity":"info","text":"θρησκεία (thrēskeia) here denotes the prescribed cultic practice ordained by God, not merely 'religion' in a modern sense.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ἄφεσιν ἁμαρτιῶν","severity":"info","text":"The phrase 'for the remission of sins' echoes the baptismal formula in Matthew 26:28 and the Didache, linking baptism to forgiveness.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τραπέζης δαιμόνων","severity":"info","text":"'Table of demons' is a polemical term for pagan sacrificial meals, paralleling 1 Corinthians 10:21 and early Christian avoidance of idolothyta.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἄφεδρον","severity":"info","text":"ἄφεδρον (aphedron) refers to menstrual impurity; the instruction for women to observe it reflects Jewish purity laws (Leviticus 15:19-24) adapted in early Christian practice.","cites":[],"named_sources":["Leviticus 15"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡ δὲ ὑπ' αὐτοῦ ὁρισθεῖσα θρησκεία ἐστὶν αὕτη","severity":"info","text":"This phrase introduces a catalogue of ritual and moral prescriptions, forming a catechetical summary that structures the homily's ethical teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Clementine Homilies","severity":"info","text":"The passage's detailed purity rules and baptismal theology influenced later Syrian Christian literature, including the Didascalia and Apostolic Constitutions.","cites":[],"named_sources":["Didascalia Apostolorum","Apostolic Constitutions"],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the passage is corrupt: 'σζζοντος' is likely a scribal error for 'σῴζοντος' (saving). The reading adopted follows the emendation in the source edition."],"confidence":"high","notes":[]},{"i":127,"ref":"p127","source":"Ὡς δὲ εὐθὺς ἐπέβη τῆς Βηρυτοῦ, σεισμὸς ἐγένετο. καὶ οἱ ὄχλοι προσιόντες τῷ Πέτρῳ, Βοήθει, ἔλεγον· πεφοβήμεθα γάρ (ἔφασαν), μὴ ἄρα ἄρδην πάντες ἀπολώμεθα. τότε ὁ Σίμων τολμήσας ἅμα τῷ Ἀππίωνι καὶ Ἀννουβίωνι καὶ Ἀθηνοδώρῳ καὶ τοῖς λοιποῖς ἑταίροις αὐτοῦ δημοσίᾳ τοῖς ὄχλοις κατὰ τοῦ Πέτρου ἐβόα· Φεύγετε, ἄνδρες, τὸν ἄνδρα τοῦτον· μάγος ἐστίν, πιστεύσατε, καὶ τὸν σεισμὸν αὐτὸς ἐποίησεν ἡμῖν καὶ τὰς νόσους ἐκίνησεν αὐτός, ἵνα ὑμᾶς καταπλήξηται ὡς αὐτὸς ὢν θεός. καὶ πολλὰ τοιαῦτα ὡς ὑπὲρ δύναμιν ἀνθρωπίνην δυναμένου τοῦ Πέτρου κατεψεύδοντο οἱ περὶ τὸν Σίμωνα. ἡσυχίαν δὲ αὐτῷ παρασχόντων τῶν ὄχλων ὁ Πέτρος βραχὺ ὑπομειδιάσας καταπληκτικῇ τῇ παρρησίᾳ, Ἄνδρες, εἶπεν, ἅπερ οὗτοι λέγουσιν, θεοῦ θέλοντος ποιεῖν δυνατὸς εἶναι ὁμολογῶ, πρὸς δὲ τούτοις ἕτοιμός εἰμι, ἐὰν μὴ πείθησθέ μοι περὶ ὧν λέγω, τὴν πᾶσαν ὑμῶν ἐκβαθρεῦσαι πόλιν. τῶν δὲ ὄχλων φοβηθέντων καὶ ἑτοίμως ποιήσειν ἐπαγγειλαμένων ὅπερ ἂν ὑπ' αὐτοῦ κελεύωνται, Μηδεὶς ὑμῶν, ἔφη ὁ Πέτρος, μήτε ὁμιλείτω τούτοις τοῖς γόησιν μήτε ἀναμιγνύσθω. οἱ δὲ ὄχλοι ἅμα τῷ ἀκοῦσαι τοῦ κελεύσματος τοῦ συντόμου ξύλα λαβόντες ἐδίωκον αὐτούς, ἕως αὐτοὺς παντελῶς τῆς πόλεως ἐξήλασαν. καὶ εἰσελθόντες οἱ νοσοῦντες αὐτῶν καὶ δαιμονῶντες πρὸς ποσὶν τοῦ Πέτρου ἑαυτοὺς ἐρρίπτουν. ὁ δὲ ταῦτα βλέπων καὶ τὴν κατάπληξιν αὐτῶν ἀναλῦσαι θέλων πρὸς αὐτοὺς ἔφη·","english":"As soon as he set foot in Berytus, an earthquake occurred. And the crowds, approaching Peter, said, \"Help us, for we are afraid,\" they said, \"lest we all be utterly destroyed.\" Then Simon, emboldened, together with Appion, Annubion, Athenodorus, and the rest of his companions, cried out publicly to the crowds against Peter: \"Flee, men, from this man; he is a magician, believe us, and he himself caused the earthquake for us and stirred up the diseases himself, in order to terrify you as though he himself were a god.\" And many such things, as though Peter had power beyond human ability, were falsely claimed by those around Simon. When the crowds granted him silence, Peter, smiling slightly with awe-inspiring frankness, said, \"Men, I confess that I am able, if God wills, to do what these men say; and in addition to this, I am ready, if you do not believe me concerning what I say, to uproot your entire city.\" When the crowds became frightened and readily promised to do whatever he might command, Peter said, \"Let none of you either converse with these sorcerers or mingle with them.\" And the crowds, as soon as they heard this concise command, took up sticks and pursued them until they drove them completely out of the city. And those among them who were sick and possessed by demons came and threw themselves at the feet of Peter. Seeing this and wishing to dispel their terror, he said to them:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Βηρυτοῦ","severity":"info","text":"Berytus (modern Beirut) was a prominent Roman colony and port city in Phoenicia. Its mention here situates the narrative in a known urban setting of the early Christian missionary world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γόησιν","severity":"info","text":"γόησιν (sorcerers) is a pejorative term for magicians or charlatans, used here by Peter to discredit Simon and his followers, contrasting true apostolic power with deceptive magic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σεισμὸς ἐγένετο","severity":"info","text":"The earthquake serves as a narrative catalyst, prompting the crowd's fear and Simon's accusation, then Peter's counter-demonstration of authority. This structural pivot moves the story from crisis to resolution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Σίμων","severity":"info","text":"Simon Magus appears in Acts 8:9–24 as a Samaritan magician confronted by Peter. This homily expands that conflict, adding companions (Appion, Annubion, Athenodorus) and a public miracle contest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ὁ Πέτρος","severity":"info","text":"Peter's offer to uproot the city echoes Old Testament theophanies (e.g., Exodus 14:21) and was later cited in patristic debates about the limits of apostolic thaumaturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καταπληκτικῇ τῇ παρρησίᾳ","severity":"caution","text":"The phrase 'awe-inspiring frankness' is ambiguous: it may denote Peter's fearless confidence or a rhetorical strategy to intimidate. The Greek καταπληκτικός can mean either 'striking' or 'terrifying'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Appion, Annubion, and Athenodorus is unclear; they may be stock opponents or figures from lost sources.","The phrase 'ἅπερ οὗτοι λέγουσιν' could be read as Peter conceding the power to cause earthquakes, or as a sarcastic conditional."],"confidence":"high","notes":[]},{"i":128,"ref":"p128","source":"Ἐγὼ σεισμοὺς καὶ πᾶν ὅ, τι βούλομαι ποιεῖν εἰ ἐδυνάμην, Σίμωνα οὐ λέγω ὅτι μετὰ τῶν αὐτοῦ ἑταίρων ἐξωλόθρευον (οὐ γὰρ ἐπὶ φθορᾷ ἀνθρώπων ἀπέσταλμαι), ἀλλὰ φίλον ἐμαυτῷ αὐτὸν ἂν ἐποιησάμην, ἵνα μή μου τὸ ἀληθὲς διαβάλλων κήρυγμα πολλοῖς ἐμποδίζῃ πρὸς σωτηρίαν. εἰ δ' ἐμοὶ πιστεύετε, αὐτός ἐστιν μάγος, αὐτὸς διάβολος, αὐτὸς κακίας ὑπηρέτης κατὰ τῶν ἀγνοούντων τὸ ἀληθές· καὶ διὰ τοῦτο ἁμαρτάνουσι νόσους ἐνεργεῖν δύναται, συνεργοὺς ἔχων τοὺς ἁμαρτάνοντας τῆς κατ' αὐτῶν δυνάμεως. ἐγὼ δὲ θεοῦ τοῦ πάντα πεποιηκότος εἰμὶ δοῦλος, τοῦ δεξιοῦ αὐτοῦ προφήτου μαθητής. διὸ ἐκείνου ἀπόστολος ὢν ἀληθεύω. ἀγαθῷ γὰρ ὑπηρετῶν καὶ νόσους ἀπελαύνω· ἐπέμφθην γὰρ δεύτερος· ἐπεὶ προηγεῖται μὲν νόσος, ἕπεται δὲ ἴασις, δι' ἐκείνου μὲν οὖν τοῦ κακοποιοῦ μάγου τῷ θεῷ ἀπιστήσαντες ἐνοσήσατε, δι' ἐμοῦ\n\nδὲ ἐάν τε αὐτῷ πιστεύσητε, ἰαθήσεσθε. οὕτω γὰρ τοῦ δυνατοῦ τὴν πεῖραν λαβόντες, ἐπὶ τὸ εὖ ποιεῖν τραπόμενοι καὶ τὰς ψυχὰς ἀνασωθῆναι δυνηθείητε. ταῦτα αὐτοῦ λέγοντος οἱ πάντες γονυπετεῖς πρὸ τῶν αὐτοῦ ἔκειντο ποδῶν. ὁ δὲ εἰς οὐρανὸν ἄρας τὰς χεῖρας καὶ τῷ θεῷ προσευξάμενος ἰάσατο τοὺς πάντας ἐκ μόνης εὐχῆς. οὐκ ὀλίγων δὲ ἡμερῶν παραμείνας τοῖς Βηρυτίοις καὶ πολλοὺς τῇ μοναρχικῇ θρησκείᾳ συνεθίσας καὶ βαπτίσας, ἀπὸ τῶν ἑπομένων αὐτῷ πρεσβυτέρων ἕνα ἐπίσκοπον αὐτοῖς καταστήσας, εἰς τὴν Βύβλον ἐξῄει.","english":"If I were able to cause earthquakes and do whatever I wish, I would not say that I would destroy Simon together with his companions (for I have not been sent for the destruction of men), but I would have made him a friend to myself, so that he might not hinder many from salvation by slandering my true proclamation. But if you believe me, he is a magician, he is a devil, he is a servant of wickedness against those who are ignorant of the truth; and for this reason he is able to work diseases, having as his co-workers those who sin against the power that is over them. But I am a servant of God who has made all things, a disciple of his right-hand prophet. Therefore, being an apostle of that one, I speak the truth. For serving the good, I also drive away diseases; for I was sent second, since disease comes first, and healing follows. So then, through that evil magician, having disbelieved in God, you fell ill; but through me, if you believe in him, you will be healed. For thus, having experienced the power of the capable one, turning to doing good, you might be able to save your souls as well. While he was saying these things, all were prostrate at his feet. And he, raising his hands to heaven and praying to God, healed them all by prayer alone. And after remaining with the Berytians for not a few days, and having accustomed many to the monarchic religion and baptized them, and having appointed one of the elders who followed him as their bishop, he departed for Byblos.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐγὼ σεισμοὺς καὶ πᾶν ὅ, τι βούλομαι ποιεῖν εἰ ἐδυνάμην","severity":"info","text":"Peter contrasts his own power with Simon's alleged magic: he would use power to make Simon a friend, not destroy him, reinforcing the homily's theme of non-violent correction.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μάγος","severity":"info","text":"μάγος (magician) is a polemical label in early Christian literature, here applied to Simon to discredit his miracles as demonic, contrasting with Peter's divine healing.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ δεξιοῦ αὐτοῦ προφήτου μαθητής","severity":"info","text":"Peter calls himself a disciple of 'his right-hand prophet,' likely referring to Jesus as the prophet like Moses (cf. Deut 18:15-18), a motif in Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μοναρχικῇ θρησκείᾳ","severity":"info","text":"μοναρχικῇ θρησκείᾳ ('monarchic religion') denotes belief in one supreme God, a term used in early Christian apologetics to distinguish monotheism from polytheism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα αὐτοῦ λέγοντος ... ἰάσατο τοὺς πάντας","severity":"info","text":"The passage moves from Peter's speech to a healing miracle, then to a summary of his missionary work in Berytus, forming a typical narrative arc of teaching, wonder, and institutional action.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"εἰς τὴν Βύβλον ἐξῄει","severity":"info","text":"Byblos (Βύβλος) is a Phoenician city; this itinerary reflects the Pseudo-Clementine tradition of Peter's missionary journeys along the Levantine coast, later elaborated in the Recognitions and Homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a translation from a lost Coptic original; the phrase 'δεύτερος' (second) may refer to Peter as the second apostle after Jesus or as the second after the law (disease) in a typological scheme."],"confidence":"high","notes":[]},{"i":129,"ref":"p129","source":"καὶ γενόμενος ἐκεῖ καὶ μαθών, ὅτι Σίμων οὐδὲ μιᾶς ἡμέρας αὐτοῖς προσέμεινεν, ἀλλ' εὐθέως εἰς Τρίπολιν ὥρμησεν, ὀλίγων ἡμερῶν αὐτοῖς ἐπιμείνας καὶ θεραπεύσας οὐκ ὀλίγους καὶ ταῖς βίβλοις αὐτοὺς ἐνασκήσας, κατ' ἴχνος τοῦ Σίμωνος εἰς τὴν Τρίπολιν ἐπορεύετο, μεταδιώκειν αὐτὸν μᾶλλον, οὐχ ὑποφεύγειν προῃρημένος.\n\n[ Μ Λ ] ἰς δὲ τὴν Τρίπολιν εἰσιόντι τῷ Πέτρῳ οἱ φιλομαθέστεροι ἔκ τε τῆς Τύρου καὶ Σιδῶνος Βηρυτοῦ τε καὶ Βύβλου καὶ ἐκ τῶν πλησιοχώρων πολλοὶ συνεισῄεσαν. οὐχ ἥκιστα δὲ τῶν ἀπ' αὐτῆς τῆς πόλεως ὄχλων συνδρομαὶ ἐγίνοντο ἱστορεῖν βουλομένων αὐτόν. συνετύγχανον οὖν ἡμῖν ἐν τοῖς προαστείοις οἱ ὑπ' αὐτοῦ ἐκπεμφθέντες ἀδελφοὶ τά τε ἄλλα τὰ κατὰ τὴν πόλιν καὶ τὰ πραττόμενα τῷ Σίμωνι ἐξακριβῶσαι, ὅπως ἐλθόντες ὑφηγήσωνται. ἀποδεξάμενοι... αὐτὸν ἐπὶ τὴν Μαροόνου ἦγον οἰκίαν. ὁ δὲ ἐπ' αὐτῷ τῷ τῆς ξενίας πυλῶνι ἤδη γεγονώς, ἐπιστραφεὶς τοῖς ὄχλοις ὑπέσχετο μετὰ τὴν ἐπιοῦσαν περὶ θεοσεβείας αὐτοῖς διαλεχθῆναι. εἰσελθόντος δὲ αὐτοῦ οἱ πρόοδοι τοῖς συνεληλυθόσιν ξενίας ηὐτρέπιζον. οὐκ ἀπελείποντο δὲ οὐδὲ οἱ ἀποδεχόμενοι καὶ ξενίζοντες τῆς τῶν ἀξιούντων προθυμίας. τούτων δὲ οὐδὲν εἰδὼς ὁ Πέτρος, ἀξιωθεὶς ὑφ' ἡμῶν τροφῆς μεταλαβεῖν ἔφη μὴ μεταλήψεσθαι πρότερον αὐτός, πρὶν ἢ τοὺς συνεληλυθότας αὐτῷ διαναπαύσασθαι. ἀποκριναμένων δὲ ἡμῶν ὅτι·","english":"And having arrived there and learned that Simon had not remained with them even a single day, but had immediately set out for Tripolis, after staying with them a few days, healing not a few, and training them in the books, he followed in Simon's footsteps to Tripolis, having chosen to pursue him rather than to flee.\n\nWhen Peter entered Tripolis, the more eager learners from Tyre, Sidon, Berytus, and Byblus, and many from the neighboring regions, entered with him. Not least of all, crowds from the city itself gathered, wishing to see him. So the brothers sent out by him met us in the suburbs, having been sent to ascertain accurately the state of the city and Simon's activities, so that they might report upon their return. Having welcomed him, they led him to the house of Maroones. When he had already arrived at the gate of the lodging, he turned to the crowds and promised to speak to them about piety on the following day. After he entered, those who had come ahead prepared lodging for those who had gathered. Nor did those who welcomed and entertained him fall short of the eagerness of those who made requests. Peter, knowing none of this, when asked by us to partake of food, said that he would not partake himself before first seeing that those who had come with him were rested. When we answered that","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Τρίπολιν","severity":"info","text":"Tripolis (modern Tripoli, Lebanon) was a major Phoenician city. The narrative moves Peter from Tyre and Sidon to Tripolis, reflecting the geographical scope of the Pseudo-Clementine novel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βίβλοις","severity":"info","text":"βίβλοις (books) likely refers to the early Christian writings or apostolic teachings that Peter used to instruct the faithful, a key motif in the Homiliae.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατ' ἴχνος τοῦ Σίμωνος","severity":"info","text":"The phrase 'following in Simon's footsteps' marks a narrative pattern of pursuit and confrontation, typical of the travel-and-dispute structure in the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μαροόνου","severity":"info","text":"Maroones (Μαροόνου) is likely a proper name of a host in Tripolis, possibly a Christian convert. The name is rare and may be a variant of Maron or a local Semitic name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"πρόοδοι","severity":"info","text":"πρόοδοι (those who had come ahead) refers to advance parties preparing lodging, a logistical detail emphasizing the organized nature of Peter's mission.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποδεξάμενοι...","severity":"caution","text":"The Greek text has a lacuna after ἀποδεξάμενοι (having welcomed him). The English draft supplies 'him' as the object, but the subject may be ambiguous; the sense is clear from context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Maroones is uncertain; it may be a personal name or a place name.","The lacuna after ἀποδεξάμενοι leaves the direct object unstated, though context implies Peter."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":130,"ref":"p130","source":"Ἔφθη τοῦθ' οὕτως γεγενῆσθαι, προφάσει τῆς πρὸς σὲ στοργῆς σπουδῇ πάντας αὐτοὺς ὑποδεξαμένων, ὡς τοὺς μὴ ἐσχηκότας οὓς ξενίσουσιν ὑπερβαλλόντως λελυπῆσθαι, ὁ Πέτρος ἀκούσας καὶ ἡσθείς, τῆς ὀξείας φιλανθρωπίας εὐλογήσας αὐτοὺς ἐξῆλθεν καὶ θαλάσσῃ λουσάμενος εἰσελθὼν καὶ σιτίων σὺν τοῖς προόδοις μεταλαβὼν ἑσπέρας ἐπικαταλαβούσης ὕπνωσεν. ὑπὸ δὲ τὰς δευτέρας τῶν ἀλεκτρυόνων φωνὰς διυπνισθεὶς εὗρεν ἡμᾶς ἐγρηγορότας. ἦμεν δὲ σὺν αὐτῷ οἱ πάντες ἓξ καὶ δέκα, αὐτὸς ὁ Πέτρος κἀγὼ ὁ Κλήμης Νικήτης τε καὶ Ἀκύλας καὶ οἱ προοδεύσαντες δώδεκα. προσαγορεύσας οὖν ἡμᾶς ἔφη· Σήμερον τοῖς ἔξω μὴ σχολάζοντες ἀλλήλοις ἐσμὲν εὔσχολοι. διὸ ἐγὼ μὲν ὑμῖν τὰ μετὰ τὴν ἀπὸ Τύρου ἔξοδον γεγενημένα διηγήσομαι, ὑμεῖς δὲ ἐμοὶ τὰ ἐνταῦθα ὑπὸ τοῦ Σίμωνος πεπραγμένα καὶ ἀκριβέστερον ἐξηγήσασθε. ἀμειψαμένων οὖν ἀλλήλους ταῖς ἐν μέρει διηγήσεσιν εἰσῄει τις τῶν συνήθων ἀπαγγέλλων Πέτρῳ ὅτι· Σίμων μαθών σε ἐπιδημήσαντα τὴν ἐπὶ Συρίαν ὥρμησεν ὁδόν, οἱ δὲ ὄχλοι τὴν μίαν ταύτην νύκτα ὡς ἐνιαυτοῦ χρόνον ἡγησάμενοι καὶ ἀναμένειν τὴν δοθεῖσαν ὑπὸ σοῦ προθεσμίαν μὴ δυνάμενοι, πρὸ τῶν θυρῶν ἑστήκασιν κατὰ συστάσεις καὶ συλλόγους, ἀλλήλοις περὶ τῆς τοῦ Σίμωνος διαβολῆς διαλαλοῦντες ὅτι μετεωρίσας αὐτοὺς καὶ ἐπὶ πολλοῖς κακοῖς σε ἐλέγξειν ἐλθόντα ὑποσχόμενος, ἐπιδημήσαντα γνοὺς νύκτωρ ἔφυγεν· πλὴν ἐπιθυμοῦσιν αὐτοῖς ἀκοῦσαί σου οὐκ οἶδα πόθεν φήμη τις ἐπέπεσεν ὡς μέλλοντός σου σήμερον αὐτοῖς διαλέγεσθαι. ἵνα οὖν μὴ ἐπὶ πολὺ καμόντες ἀλόγως διαλύωνται, τί χρή σε ποιεῖν, αὐτὸς γινώσκεις.","english":"This had happened in this way, on the pretext of affection for you, all of them receiving them with such zeal that those who did not have guests to entertain were exceedingly grieved. Peter, hearing this and being pleased, blessed them for their ready philanthropy, and went out, bathed in the sea, and entering, partook of food with the advance party, and when evening came, he slept. At the second crowing of the cocks, he awoke and found us awake. We were all together, sixteen in number: Peter himself, I Clement, Nicetas, Aquila, and the twelve who had gone ahead. So greeting us, he said: \"Today, not being busy with outsiders, we have leisure for each other. Therefore, I will relate to you what happened after my departure from Tyre, and you in turn relate to me more precisely what Simon did here.\" So when we had exchanged partial narratives with each other, one of the usual attendants entered, announcing to Peter: \"Simon, learning that you had arrived, set out on the road to Syria, and the crowds, considering this single night as a year's time and being unable to wait for the deadline you set, are standing before the doors in groups and assemblies, talking among themselves about Simon's slander, that he, having raised their hopes and promised to refute you on many charges, fled by night when he learned you had arrived. Moreover, since they are eager to hear you, some rumor has fallen upon them, I know not whence, that you are going to speak to them today. So, lest they tire themselves for long and be dismissed without reason, you yourself know what you must do.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προφάσει τῆς πρὸς σὲ στοργῆς","severity":"info","text":"The phrase 'on the pretext of affection for you' suggests that the hospitality shown to Peter's advance party was ostensibly motivated by love for Clement, but the word 'pretext' implies a possible ulterior motive or exaggeration.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προοδεύσαντες","severity":"info","text":"'προοδεύσαντες' (those who had gone ahead) refers to the twelve advance scouts or messengers sent ahead of Peter, a recurring logistical element in the narrative of the Homiliae.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀμειψαμένων οὖν ἀλλήλους ταῖς ἐν μέρει διηγήσεσιν","severity":"info","text":"This exchange of partial narratives is a structural device: Peter and his companions share accounts of events in Tyre and Tripolis, framing the subsequent narrative within a dialogue.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon Magus is the primary antagonist in the Homiliae, a figure from early Christian tradition known for his magical arts and confrontation with Peter. His flight here underscores his deceitful character.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ὑπὸ δὲ τὰς δευτέρας τῶν ἀλεκτρυόνων φωνὰς","severity":"info","text":"The 'second crowing of the cocks' marks a specific time in the night, likely around 3 a.m., a common temporal marker in ancient narratives for early awakening.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ οἶδα πόθεν φήμη τις ἐπέπεσεν","severity":"caution","text":"The phrase 'some rumor has fallen upon them, I know not whence' introduces an ambiguous source of information. The narrator distances himself from the rumor's origin, leaving its reliability uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προφάσει τῆς πρὸς σὲ στοργῆς' could be read as genuine affection or as a mere excuse; the text does not clarify the intent of the hosts.","The identity of 'τις τῶν συνήθων' (one of the usual attendants) is unspecified; it may be a stock character or a specific figure not named here."],"confidence":"high","notes":[]},{"i":131,"ref":"p131","source":"Καὶ ὁ Πέτρος θαυμάσας τῶν ὄχλων τὴν σπουδὴν ἀπεκρίνατο· Ὁρᾶτε, ἀδελφοί, πῶς οἱ τοῦ κυρίου ἡμῶν λόγοι ἐμφανῶς τελοῦνται. μέμνημαι γὰρ αὐτοῦ εἰπόντος· «Πολλοὶ ἐλεύσονται ἀπὸ ἀνατολῶν καὶ δυσμῶν, ἄρκτου τε καὶ μεσημβρίας, καὶ ἀνακλιθήσονται εἰς κόλπους Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβή. ἀλλὰ καὶ «πολλοί (φησίν) κλητοί, ὀλίγοι δὲ ἐκλεκτοί». τὸ μὲν\n\nοὖν ἐλθεῖν αὐτοὺς κληθέντας πεπλήρωται. ἐπεὶ δὲ οὐκ αὐτῶν ἐστιν τοῦτο ἴδιον, ἀλλὰ τοῦ καλέσαντος αὐτοὺς θεοῦ καὶ ἐλθεῖν πεποιηκότος, ἐπὶ τούτῳ μόνῳ μισθὸν οὐκ ἔχουσιν, ὅτι μὴ αὐτῶν ἴδιον, ἀλλὰ τοῦ ἐνεργήσαντος. ἐὰν δὲ μετὰ τὸ κληθῆναι καλὰ πράξωσιν, ὅπερ ἐστὶν αὐτῶν ἴδιον, τότε ἐπὶ τούτῳ μισθὸν ἕξουσιν. οὐδὲ γὰρ Ἑβραῖοι Μωυσεῖ πιστεύοντες καὶ τὰ δι' αὐτοῦ·ηθέντα μὴ φυλάσσοντες σσζονται, ἐὰν μὴ τὰ·ηθέντα αὐτοῖς φυλάξωσιν. ὅτι καὶ τὸ Μωυσεῖ πιστεῦσαι αὐτοὺς οὐχὶ τῆς αὐτῶν βουλῆς γέγονεν, ἀλλὰ τοῦ θεοῦ τοῦ εἰρηκότος Μωυσεῖ· «Ἰδοὺ παραγίνομαι ἐγὼ πρὸς σὲ ἐν στύλῳ νεφέλης, ἵνα ἀκούσῃ ὁ λαὸς λαλοῦντός μου πρὸς σὲ καὶ σοὶ πιστεύσωσιν εἰς τὸν αἰῶνα». ἐπεὶ οὖν Ἑβραίοις τε καὶ τοῖς ἀπὸ ἐθνῶν κεκλημένοις τὸ διδασκάλοις ἀληθείας πιστεῦσαι ἐκ θεοῦ γέγονεν, τῶν καλῶν πράξεων ἰδίᾳ κρίσει ἑκάστῳ ποιεῖν ἀπολελειμμένων, ὁ μισθὸς τοῖς εὖ πράσσουσιν δικαίως ἀποδίδοται. οὔτε γὰρ ἂν Μωυσέως οὔτε τῆς τοῦ Ἰησοῦ παρουσίας χρεία ἦν, εἴπερ ἀφ' ἑαυτῶν τὸ εὔλογον νοεῖν ἐβούλοντο, οὐδὲ ἐν τῷ πιστεύειν διδασκάλοις καὶ κυρίους αὐτοὺς λέγειν ἡ σωτηρία γίνεται.","english":"And Peter, marveling at the zeal of the crowds, answered: \"See, brothers, how the words of our Lord are manifestly fulfilled. For I remember him saying: 'Many will come from the east and the west, from the north and the south, and will recline in the bosoms of Abraham, Isaac, and Jacob.' But also, 'Many (he says) are called, but few are chosen.' Now, their coming, having been called, has been fulfilled. But since this is not their own doing, but that of the God who called them and caused them to come, they have no reward for this alone, because it is not their own, but that of the one who effected it. But if, after being called, they do good works, which is their own doing, then they will have a reward for this. For not even the Hebrews who believe in Moses and do not keep the things spoken through him are saved, unless they keep the things spoken to them. For their believing in Moses was not a matter of their own will, but of God, who said to Moses: 'Behold, I myself come to you in a pillar of cloud, so that the people may hear me speaking to you and believe in you forever.' Since, therefore, for both Hebrews and those called from the nations, believing in teachers of truth has come from God, while doing good deeds is left to each one's own judgment, the reward is justly given to those who do well. For neither would there have been need of Moses nor of the coming of Jesus, if they had wished to understand what is reasonable by themselves, nor does salvation come from believing in teachers and calling them lords.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πολλοὶ ἐλεύσονται ἀπὸ ἀνατολῶν καὶ δυσμῶν, ἄρκτου τε καὶ μεσημβρίας, καὶ ἀνακλιθήσονται εἰς κόλπους Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ","severity":"info","text":"This saying is not a direct canonical quotation but likely a free adaptation of Matthew 8:11 or a logion from the Pseudo-Clementine tradition, reflecting the theme of universal gathering.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πολλοί (φησίν) κλητοί, ὀλίγοι δὲ ἐκλεκτοί","severity":"info","text":"This echoes Matthew 22:14 (or a variant), where Jesus says 'many are called, but few are chosen,' a common early Christian aphorism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ παραγίνομαι ἐγὼ πρὸς σὲ ἐν στύλῳ νεφέλης, ἵνα ἀκούσῃ ὁ λαὸς λαλοῦντός μου πρὸς σὲ καὶ σοὶ πιστεύσωσιν εἰς τὸν αἰῶνα","severity":"info","text":"This is a paraphrase of Exodus 19:9 (LXX), where God appears to Moses in a pillar of cloud, adapted to emphasize divine authorization of Moses' teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑβραῖοι Μωυσεῖ πιστεύοντες","severity":"info","text":"The reference to 'Hebrews believing in Moses' reflects a common early Christian argument that faith in a teacher is divinely given, not a human achievement, paralleling the Pseudo-Clementine emphasis on divine initiative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a theological argument within the narrative: Peter uses scriptural citations to explain that calling is divine, but reward depends on human works, a key theme in the Homiliae.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ μὲν οὖν ἐλθεῖν αὐτοὺς κληθέντας πεπλήρωται","severity":"caution","text":"The Greek text has a minor textual issue: 'πεπλήρωται' (perfect passive) may be a scribal error for 'πεπλήρωκεν' (active), but the sense is clear: their coming is fulfilled.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς κόλπους Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ' is ambiguous: it may refer to a place of honor or a metaphor for inclusion in the patriarchs' lineage, not a literal bosom."],"confidence":"high","notes":[]},{"i":132,"ref":"p132","source":"τούτου γὰρ ἕνεκεν ἀπὸ μὲν Ἑβραίων τὸν Μωυσῆν διδάσκαλον εἰληφότων καλύπτεται ὁ Ἰησοῦς, ἀπὸ δὲ τῶν Ἰησοῦ πεπιστευκότων ὁ Μωυσῆς ἀποκρύπτεται· μιᾶς γὰρ δι' ἀμφοτέρων διδασκαλίας οὔσης τὸν τούτων τινὶ πεπιστευκότα ὁ θεὸς ἀποδέχεται. ἀλλὰ τὸ πιστεύειν διδασκάλῳ ἕνεκα τοῦ ποιεῖν τὰ ὑπὸ τοῦ θεοῦ λεγόμενα γίνεται. ὅτι δὲ τοῦθ' οὕτως ἔχει, αὐτὸς ὁ κύριος ἡμῶν λέγει· «Ἐξομολογοῦμαί σοι, πάτερ τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν πρεσβυτέρων καὶ ἀπεκάλυψας αὐτὰ νηπίοις θηλάζουσιν». οὕτως αὐτὸς ὁ θεὸς τοῖς μὲν ἔκρυψεν διδάσκαλον ὡς προεγνωκόσιν ἃ δεῖ πράττειν, τοῖς δὲ ἀπεκάλυψεν ὡς ἀγνοοῦσιν ἃ χρὴ ποιεῖν. οὔτε οὖν Ἑβραῖοι περὶ ἀγνοίας Ἰησοῦ καταδικάζονται διὰ τὸν κρύψαντα, ἐάν γε πράττοντες τὰ διὰ Μωυσέως ὃν ἠγνόησαν μὴ μισήσωσιν–οὔτ' αὖ οἱ ἀπὸ ἐθνῶν ἀγνοήσαντες τὸν Μωυσῆν διὰ τὸν καλύψαντα καταδικάζονται, ἐάνπερ καὶ οὗτοι πράσσοντες τὰ διὰ τοῦ Ἰησοῦ·ηθέντα μὴ μισήσωσιν ὃν ἠγνόησαν. καὶ οὐκ ἐν τῷ τοὺς διδασκάλους κυρίους καλεῖν, τὰ δὲ δούλων μὴ ποιεῖν ὠφελοῦνταί τινες. τούτου γὰρ ἕνεκεν ὁ Ἰησοῦς ἡμῶν πρός τινα πυκνότερον κύριον αὐτὸν λέγοντα, μηδὲν δὲ ποιοῦντα ὧν αὐτὸς προσέτασσεν ἔφη· «Τί με λέγεις· Κύριε, κύριε, καὶ οὐ ποιεῖς ἃ λέγω;» οὐ γὰρ ὠφελήσει τινὰ τὸ λέγειν, ἀλλὰ τὸ ποιεῖν. ἐκ παντὸς οὖν τρόπου καλῶν ἔργων χρεία, πλὴν εἴ τις καταξιωθείη τοὺς ἀμφοτέρους ἐπιγνῶναι ὡς μιᾶς διδασκαλίας ὑπ' αὐτῶν κεκηρυγμένης, οὗτος ἀνὴρ ἐν θεῷ πλούσιος κατηρίθμηται, τά τε ἀρχαῖα νέα τῷ χρόνῳ καὶ τὰ καινὰ παλαιὰ ὄντα νενοηκώς.","english":"For this reason, while the Hebrews received Moses as teacher, Jesus is hidden from them, and from those who have believed in Jesus, Moses is concealed; for since the teaching through both is one, God accepts whoever has believed in either of them. But believing in a teacher occurs for the sake of doing what is said by God. And that this is so, our Lord himself says: \"I confess to you, Father of heaven and earth, that you have hidden these things from wise elders and revealed them to nursing infants.\" Thus God himself has hidden the teacher from some, as from those who already know what they must do, and revealed him to others, as to those who are ignorant of what they must do. Therefore, neither are the Hebrews condemned for ignorance of Jesus, because of the one who hid him, provided that, while doing what was taught through Moses, whom they did not know, they do not hate him; nor, on the other hand, are those from the nations condemned for ignorance of Moses, because of the one who concealed him, provided that they too, while doing what was taught through Jesus, do not hate the one they did not know. And some are not benefited by calling the teachers \"lord\" while not doing what slaves do. For this reason our Jesus said to someone who called him \"lord\" too frequently but did nothing of what he commanded: \"Why do you call me 'Lord, lord,' and not do what I say?\" For speaking will not benefit anyone, but doing will. So in every way there is need of good works, except that if someone should be deemed worthy to recognize both as proclaiming one teaching, that man is counted as rich in God, having understood that the ancient things are new in time and the new things are old.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that God accepts believers in either Moses or Jesus because both convey a single teaching, but emphasizes that belief must lead to action.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξομολογοῦμαί σοι, πάτερ τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν πρεσβυτέρων καὶ ἀπεκάλυψας αὐτὰ νηπίοις θηλάζουσιν","severity":"info","text":"A saying attributed to Jesus, not found in canonical Gospels, likely from an apocryphal or oral tradition, used to support the idea of hidden and revealed teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τί με λέγεις· Κύριε, κύριε, καὶ οὐ ποιεῖς ἃ λέγω;","severity":"info","text":"Another non-canonical saying of Jesus, emphasizing the priority of deeds over verbal acknowledgment, consistent with the homily's theme of action over mere confession.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The homily reflects a second-century Christian-Jewish milieu, where the relationship between Mosaic law and Jesus' teaching was debated, and the text advocates for a unifying perspective.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is part of a narrative section where Peter addresses a crowd, using a series of conditional statements to argue that ignorance of one teacher is not blameworthy if the other's teaching is followed.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homily, attributed to Clement of Rome, was transmitted in Greek and later in Coptic, influencing early Christian thought on the unity of Old and New Testament teachings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two sayings attributed to Jesus is uncertain; they may derive from lost apocryphal gospels or oral tradition.","The phrase 'rich in God' (ἐν θεῷ πλούσιος) is ambiguous, possibly a Semitic idiom or a reference to spiritual wealth."],"confidence":"high","notes":[]},{"i":133,"ref":"p133","source":"Ταῦτα τοῦ Πέτρου λέγοντος οἱ ὄχλοι ὥσπερ ὑπό τινος κληθέντες εἰσῄεσαν ἔνθα ὁ Πέτρος ἦν. ὁ δὲ τὸν πολὺν ὄχλον ἰδὼν ὥσπερ ποταμοῦ ἥσυχον·εῦμα πράως προσρέοντα, ἔφη τῷ Μαροόνῃ· Ποῦ σοι τόπος ἐνταῦθα μᾶλλον τοὺς ὄχλους χωρεῖν δυνάμενος; τοῦ δὲ Μαροόνου εἰς τὸν ὕπαιθρον κεκηπευμένον προάγοντος εἵποντο οἱ ὄχλοι. ὁ δὲ Πέτρος ἐπί τινος βάσεως ἀνδριάντος οὐ πάνυ ὑψηλῆς ἐπιστάς, ἅμα τῷ τὸν ὄχλον θεοσεβεῖ ἔθει προσαγορεῦσαι, εἰδὼς πολλοὺς ἐκ τῶν παρεστώτων ὄχλων ὑπὸ\n\nδαιμόνων τε καὶ πολλῶν παθῶν ἐκ πολλῶν χρόνων ἐνοχλουμένους, βρύχοντάς τε μετὰ οἰμωγῆς καὶ πίπτοντας μετὰ ἱκεσίας, ἐπιτιμήσας αὐτοῖς καὶ ἡσυχίαν ἔχειν προστάξας καὶ τὴν ἴασιν μετὰ τὸ διαλεχθῆναι ὑποσχόμενος τοῦ λέγειν ἤρξατο οὕτως·\n\nἈρχόμενος τὸν ὑπὲρ θεοσεβείας λόγον ποιεῖσθαι τοῖς παντελῶς ἀγνοοῦσι τὰ πάντα καὶ ὑπὸ τῶν τοῦ ἀντικειμένου ἡμῖν Σίμωνος διαβολῶν ἐσπιλωμένοις τὸν νοῦν, ἀναγκαῖον ἡγησάμην πρῶτον ὑπὲρ τοῦ μὴ δεῖν μέμφεσθαι τὸν τὰ πάντα πεποιηκότα θεὸν τὸν λόγον ποιήσασθαι, οὐκ ἄλλοθεν ἀρχόμενος ἢ ἀπ' αὐτῆς τῆς κατὰ πρόνοιαν ὑπ' αὐτοῦ εὐκαίρως ὑποβληθείσης προφάσεως, ἵνα γνωσθῇ ὡς εὐλόγως οἱ πολλοὶ ὑπὸ πολλῶν δαιμόνων συνεσχέθησαν καὶ ὑπὸ ἀλλοκότων παθῶν κατελήφθησαν, ὅπως καὶ ἐν τούτῳ τὸ τοῦ θεοῦ δίκαιον φανῇ. καὶ οἱ δι' ἄγνοιαν μεμφόμενοι αὐτὸν κἂν νῦν μαθόντες ὡς δεῖ φρονεῖν, δι' εὐφημίας τε καὶ εὐποιίας τοῦ προτέρου ἐγκλήματος ἑαυτοὺς ἀνακαλέσονται, αἰτίαν τοῦ κακοῦ τολμήματος τὴν ἄγνοιαν εἰς τὴν συγγνώμην προθέμενοι. ἔχει δὲ οὕτως·","english":"As Peter was saying these things, the crowds, as if summoned by someone, entered where Peter was. Seeing the great crowd flowing gently like the calm stream of a river, he said to Maroones, \"Where is there a place here that can accommodate the crowds better?\" When Maroones led them to a garden in the open air, the crowds followed. Peter, standing on the base of a statue that was not very high, and having greeted the crowd according to the pious custom, knowing that many of the assembled crowd were troubled for a long time by demons and many afflictions, roaring with lamentation and falling down with supplication, he rebuked them, ordered them to be quiet, and promised healing after the discourse, and began to speak as follows:\n\n\"Beginning to make a discourse concerning piety for those who are completely ignorant of all things and whose minds are stained by the slanders of our adversary Simon, I considered it necessary first to make a discourse concerning the fact that one must not blame the God who made all things, beginning from no other point than from the pretext itself opportunely supplied by him according to providence, so that it may be known that the many were reasonably restrained by many demons and seized by strange afflictions, so that in this too the justice of God may be manifest. And those who through ignorance blame him, even now learning how they ought to think, through good words and good deeds will recall themselves from their former accusation, setting forth ignorance of the evil deed as a cause for pardon. It is as follows:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Μαροόνῃ","severity":"info","text":"Maroones is a proper name of uncertain origin, possibly a variant of Maro or a Semitic name; it appears only in this homily and may denote a local host or guide.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμωνος","severity":"info","text":"Simon refers to Simon Magus, the Samaritan magician and heresiarch, who in early Christian literature (e.g., Acts 8:9–24) is portrayed as a rival of Peter and a source of false teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀρχόμενος … οὕτως","severity":"info","text":"This passage marks the transition from narrative to the beginning of Peter's formal discourse, with a rhetorical preamble justifying the topic and addressing the audience's ignorance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δαιμόνων","severity":"info","text":"The description of crowds troubled by demons and afflictions echoes Gospel accounts of demonic possession and healing (e.g., Mark 5:1–20; Luke 8:26–39), though no direct quotation is present.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεοσεβείας","severity":"info","text":"The term 'piety' (θεοσέβεια) is a key concept in Clementine literature, often contrasted with idolatry and used to frame the true worship of God as opposed to Simon's errors.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Maroones is unclear; he may be a local figure or a symbolic name. The phrase 'ὑπὸ τῶν τοῦ ἀντικειμένου ἡμῖν Σίμωνος διαβολῶν' could be read as 'by the slanders of Simon who is opposed to us' or 'by the slanders of our adversary Simon'; the translation adopts the latter."],"confidence":"high","notes":[]},{"i":134,"ref":"p134","source":"τοῦ μόνου ἀγαθοῦ θεοῦ τὰ πάντα καλῶς πεποιηκότος καὶ παραδεδωκότος τῷ κατ' εἰκόνα αὐτοῦ γενομένῳ ἀνθρώπῳ, ὁ γεγονὼς τῆς τοῦ πεποιηκότος αὐτὸν πνέων θειότητος, ἀληθὴς προφήτης ὢν καὶ εἰδὼς τὰ ὅλα, εἰς τιμὴν τοῦ πάντα αὐτῷ δωρησαμένου πατρὸς καὶ εἰς σωτηρίαν τῶν ἐξ αὐτοῦ γενομένων υἱῶν, ὡς πατὴρ γνήσιος πρὸς τοὺς ὑπ' αὐτοῦ γενομένους παῖδας ἀποσσζων τὸ εὔνουν, βουλόμενος αὐτοὺς πρὸς τὸ συμφέρον αὐτοῖς φιλεῖν θεὸν καὶ φιλεῖσθαι ὑπ' αὐτοῦ, τὴν πρὸς φιλίαν αὐτοῦ ἄγουσαν ἐξέφηνεν ὁδόν, διδάξας ποίαις ἀνθρώπων πράξεσιν ὁ μόνος καὶ πάντων δεσπότης θεὸς εὐφραίνεται, καὶ τὰ ἐκείνῳ δοκοῦντα ἐκφήνας νόμον αἰώνιον ὥρισεν τοῖς ὅλοις, μήτε πολέμῳ ἐμπρησθῆναι δυνάμενον μήθ' ὑπὸ ἀσεβοῦς τινος ὑπονοθευόμενον μήτε ἑνὶ τόπῳ ἀποκεκρυμμένον, ἀλλὰ πᾶσιν ἀναγνωσθῆναι δυνάμενον. ἦν οὖν αὐτοῖς ἐκ τῆς πειθαρχίας τοῦ νόμου πάντα ἄφθονα, τὰ τῶν καρπῶν κάλλιστα, τὰ τῶν ἐτῶν τέλεια καὶ ἄλυπα καὶ ἄνοσα, μετὰ πάσης τῆς τῶν ἀέρων εὐκρασίας ἀδεῶς δεδωρημένα. οἱ δὲ ἐπεὶ μὴ πρῶτον τῶν κακῶν ἐπειράθησαν, πρὸς τὴν τῶν ἀγαθῶν δωρεὰν ἀναισθήτως ἔχοντες ὑπὸ τῆς ἀφθόνου τροφῆς καὶ τρυφῆς εἰς ἀχαριστίαν ἐξετρέποντο, ὡς νομίσαι αὐτοὺς μήδ' εἶναι πρόνοιαν, ἐπεὶ μὴ πρότερον καμόντες ἐπὶ δικαιοσύνης ὡς μισθὸν τὰ ἀγαθὰ εἰλήφεσαν, ἅτε μηδενὸς αὐτῶν ἢ πάθει τινὶ ἢ νόσῳ ἢ ἄλλῃ τινὶ ἀνάγκῃ ὑποπεσόντος, ἵνα (ὡς ἀνθρώποις φίλον ἐστὶν ὑπὸ τῆς κακῆς δι' ἁμαρτίας κακωθεῖσιν) ἑαυτοῖς τὸν ἰᾶσθαι δυνάμενον περιβλέψωνται θεόν.","english":"The only good God has made all things well and entrusted them to the human being created in his image. The one who came into being, breathing the divinity of his maker, being a true prophet and knowing all things, for the honor of the father who bestowed everything upon him and for the salvation of the sons born from him, as a genuine father preserving goodwill toward the children born from him, wishing them to love God for their own benefit and to be loved by him, revealed the path leading to friendship with him, teaching by what human actions the one and only master God is pleased, and having disclosed what pleases him, he established an eternal law for all, which can neither be destroyed by war nor corrupted by any impious person nor hidden in one place, but can be read by all. So from obedience to the law, they had all things in abundance: the finest fruits, perfect, painless, and healthy years, fearlessly granted with complete mildness of the air. But since they had not first experienced evils, being insensible to the gift of good things, they were turned by abundant food and luxury into ingratitude, so as to think that there is no providence, because they had not previously labored for righteousness and received the good things as a reward, since none of them had fallen into any suffering or disease or other necessity, so that (as is customary for humans when afflicted by evil through sin) they might look around for the God who can heal them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦ μόνου ἀγαθοῦ θεοῦ","severity":"info","text":"The phrase 'the only good God' introduces a theological claim that God is both singular and good, a theme central to Clement's polemic against polytheism and dualism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀληθὴς προφήτης","severity":"info","text":"'True prophet' is a key Christological title in the Homiliae, distinguishing the genuine prophetic figure from false prophets and aligning with the work's emphasis on true teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νόμον αἰώνιον","severity":"info","text":"The 'eternal law' echoes the Stoic concept of natural law but is here given a biblical resonance, possibly alluding to the law of God as immutable in Jewish and Christian tradition (cf. Wis 18:4; Rom 2:14-15).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀχαριστίαν","severity":"info","text":"The theme of ingratitude leading to denial of providence reflects a common Hellenistic moral critique, found in authors like Epictetus, and is adapted here to explain the fall of humanity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἦν οὖν αὐτοῖς","severity":"info","text":"This passage transitions from the establishment of the eternal law to a description of the idyllic state of humanity under it, setting up the subsequent fall into ingratitude.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποσσζων","severity":"caution","text":"The verb ἀποσσζων is a variant spelling of ἀποσῴζων ('preserving'), but the manuscript tradition may show scribal error; the sense is clear from context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ἐξ αὐτοῦ γενομένων υἱῶν' could refer to spiritual sons (disciples) or to all humanity; the translation takes it as the latter, consistent with the universal scope.","The temporal sequence of the fall narrative is compressed; it is unclear whether the ingratitude is a single event or a gradual process."],"confidence":"high","notes":[]},{"i":135,"ref":"p135","source":"ἀλλὰ γὰρ εὐθέως μετὰ τὴν ἐκ τῆς ἀφοβίας καὶ ἀδεοῦς τρυφῆς καταφρόνησιν ὥσπερ ἐξ ἁρμονίας τινὸς ἀκολούθως ἐφηρμοσμένης δικαία τις αὐτοῖς ἀπήντησεν τιμωρία, τὰ μὲν ἀγαθὰ ὡς βλάψαντα ἀπωθοῦσα, τὰ δὲ κακὰ ὡς ὠφελήσοντα ἀντεισφέρουσα.\n\nΤῶν γὰρ τὸν οὐρανὸν ἐνοικούντων πνευμάτων οἱ τὴν κατωτάτω χώραν κατοικοῦντες ἄγγελοι, ἀχθεσθέντες ἐπὶ τῇ τῶν ἀνθρώπων εἰς θεὸν ἀχαριστίᾳ αἰτοῦνται εἰς τὸν ἀνθρώπων ἐλθεῖν βίον, ἵνα ὄντως ἄνθρωποι γενόμενοι, ἐπὶ πολιτείᾳ πλείονι τοὺς εἰς αὐτὸν ἀχαριστήσαντας ἐλέγξαντες\n\nαὐτόθι τῇ κατ' ἀξίαν ἕκαστον ὑποβάλωσιν τιμωρίᾳ. ὁπότε οὖν αἰτήσαντες ἔλαβον, πρὸς πᾶσαν ἑαυτοὺς μετέβαλον φύσιν, ἅτε θειωδεστέρας ὄντες οὐσίας καὶ·ᾳδίως πρὸς πάντα μετατρέπεσθαι δυνάμενοι. καὶ ἐγένοντο λίθος τίμιος καὶ μαργαρίτης περίβλεπτος πορφύρα τε εἰ τύχοι καλλίστη καὶ χρυσὸς ἔνδοξος καὶ πᾶσα πολυτίμιος ὕλη. καὶ τῶν μὲν εἰς χεῖρας, τῶν δὲ εἰς κόλπον ἐνέπιπτον καὶ ὑπὸ αὐτῶν ἑκόντες ἐκλέπτοντο, μετεβάλλοντο δὲ καὶ εἰς τετράποδα καὶ εἰς ἑρπετὰ νηκτά τε καὶ πτηνὰ καὶ εἰς πᾶν ὅπερ ἤθελον. ἅτινα καὶ οἱ παρ' ὑμῖν ποιηταὶ ἀφοβίας αἰτίᾳ ὡς ἔτυχεν °δουσιν, ἑνὶ τοίνυν τὰς πάντων πολλὰς καὶ διαφόρους πράξεις ἀπονέμοντες.","english":"But immediately after their contempt, born of fearlessness and unbridled luxury, as if from some harmony fittingly arranged, a just punishment met them, thrusting away the good things as harmful and introducing the bad things as beneficial.\n\nFor among the spirits dwelling in heaven, the angels inhabiting the lowest region, vexed at the ingratitude of humans toward God, asked to come into the life of humans, so that, having truly become humans, they might, by a more excellent way of life, convict those who had been ungrateful toward him and there subject each to the punishment he deserves. So when they asked and received permission, they transformed themselves into every nature, being of a more divine substance and able to change easily into all things. And they became precious stone, conspicuous pearl, the finest purple if it chanced, glorious gold, and every costly material. And they fell into the hands of some, into the bosom of others, and were willingly stolen by them; they also changed into quadrupeds, reptiles, swimming and flying creatures, and into everything they wished. These things the poets among you, due to fearlessness, sing of as they happen, attributing to one being the many and varied deeds of all.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"ἀφοβίας καὶ ἀδεοῦς τρυφῆς","severity":"info","text":"The phrase 'fearlessness and unbridled luxury' echoes a common topos in early Christian and Jewish paraenesis, linking moral decline to divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"ἄγγελοι ... αἰτοῦνται εἰς τὸν ἀνθρώπων ἐλθεῖν βίον","severity":"info","text":"The motif of angels requesting to become human to punish ingratitude parallels the Watcher tradition in 1 Enoch 6–7, where angels descend to earth and corrupt humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"οἱ παρ' ὑμῖν ποιηταὶ","severity":"info","text":"The reference to 'the poets among you' likely targets Greek mythological poets, such as Homer or Hesiod, who attribute multiple deeds to single figures like Heracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλὰ γὰρ εὐθέως","severity":"info","text":"This phrase marks a narrative transition from the preceding description of human ingratitude to the consequential punishment, structuring the homily's argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τιμωρία","severity":"info","text":"The term 'τιμωρία' (punishment) here carries a legal and retributive sense, consistent with Clement's emphasis on divine justice as corrective.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the poets among you' is not specified; it may refer to Greek poets or a broader pagan literary tradition.","The phrase 'as if from some harmony fittingly arranged' is ambiguous: it could describe the cosmic order or a rhetorical device."],"confidence":"high","notes":[]},{"i":136,"ref":"p136","source":"πλὴν ὅτε ταῦτα γενόμενοι τοὺς διαρπάσαντας αὐτοὺς πλεονέκτας ἤλεγξαν καὶ εἰς τὴν ἀνθρώπων φύσιν ἑαυτοὺς μετέβαλον, ἵνα ὁσίως πολιτευσάμενοι καὶ τὸ δυνατὸν τοῦ πολιτεύεσθαι δείξαντες τοὺς ἀχαρίστους εὐθύναις ὑποβάλωσιν, ἐπειδὴ ὄντως τὰ πάντα ἄνθρωποι ἐγίνοντο καὶ τὴν ἐπιθυμίαν ἔσχον τὴν ἀνθρωπίνην, ὑπὸ ταύτης κρατούμενοι εἰς γυναικῶν μίξιν ὤλισθον, αἷς συμπλακέντες καὶ μιασμῷ παγέντες καὶ τῆς πρώτης δυνάμεως παντελῶς κενωθέντες τὰ ἐκ πυρὸς τραπέντα μέλη εἰς τὸ πρῶτον αὐτῶν τῆς ἰδίας φύσεως ἀμίαντον μετασυγκρῖναι οὐκ ἐξίσχυσαν. τῷ γὰρ βάρει τῷ ὑπὸ τῆς ἐπιθυμίας εἰς σάρκα τελευτήσαντος αὐτῶν τοῦ πυρός, τὴν ἀσεβοῦσαν ὥδευσαν ὁδὸν κάτω· σαρκὸς γὰρ αὐτοὶ δεσμοῖς πεπεδημένοι κατέσχηνται καὶ ἰσχυρῶς δέδενται, οὗ ἕνεκεν εἰς οὐρανοὺς ἀνελθεῖν οὐκέτι ἐδυνήθησαν. μετὰ γὰρ συνουσίαν, ὃ τὸ πρῶτον ἐγίνοντο ἀπαιτηθέντες καὶ παρασχεῖν μηκέτι δυνηθέντες, διὰ τὸ ἄλλο τι μετὰ μιασμὸν ἑαυτοὺς ποιῆσαι μὴ δύνασθαι ἀρέσκειν τε ταῖς ἐρωμέναις βουλόμενοι ἀνθ' ἑαυτῶν τοὺς τῆς γῆς μυελοὺς ὑπέδειξαν, λέγω δὲ τὰ ἐκ μετάλλων ἄνθη, χρυσόν, χαλκόν, ἄργυρον, σίδηρον καὶ τὰ ὅμοια, σὺν τοῖς τιμιωτάτοις ἅπασιν λίθοις. σὺν τούτοις δὲ τοῖς μαγευθεῖσιν λίθοις καὶ τὰς τέχνας τῶν πρὸς ἕκαστα πραγμάτων παρέδοσαν καὶ μαγείας ὑπέδειξαν καὶ ἀστρονομίαν ἐδίδαξαν δυνάμεις τε·ιζῶν καὶ ὅσα ποτὲ ὑπὸ ἀνθρωπίνης ἐννοίας εὑρεθῆναι ἀδύνατον, ἔτι δὲ χρυσοῦ καὶ ἀργύρου καὶ τῶν ὁμοίων χύσιν τάς τε τῶν ἐσθήτων ποικίλας βαφάς.","english":"Yet when they became these things, they exposed the plunderers who had seized them as covetous, and transformed themselves into human nature, so that by living piously and demonstrating the capacity for righteous conduct, they might subject the ungrateful to penalties. Since they truly became all things human and acquired human desire, being mastered by this they slipped into intercourse with women. Entangled with them and fixed in defilement, and utterly emptied of their primal power, they were no longer able to reconstitute the members turned from fire into the first unsullied state of their own nature. For by the weight of desire, their fire having terminated into flesh, they traveled the impious path downward; for they themselves, bound by the bonds of flesh, are held fast and strongly fettered, on account of which they could no longer ascend to the heavens. For after intercourse, when they were required to provide what they originally were and could no longer do so, because they were unable to make themselves into something else after defilement, and wishing to please their beloved women, they instead pointed out the marrow of the earth—I mean the blooms from metals: gold, copper, silver, iron, and the like, along with all the most precious stones. Together with these enchanted stones, they also handed over the arts of each craft, revealed sorceries, taught astronomy, the powers of living creatures, and all that it is impossible for human thought ever to discover, and further, the smelting of gold, silver, and the like, as well as the varied dyes of garments.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ ἐκ πυρὸς τραπέντα μέλη","severity":"info","text":"The phrase 'members turned from fire' refers to the angels' original fiery nature, which becomes flesh through desire, a key concept in the homily's cosmology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μιασμῷ","severity":"info","text":"The term 'defilement' (μιασμῷ) denotes ritual impurity from sexual intercourse, central to the narrative of angelic fall and loss of purity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τοὺς τῆς γῆς μυελοὺς","severity":"info","text":"The 'marrow of the earth' metaphor for metals and gems is common in Greco-Roman alchemical and philosophical texts, reflecting a tradition of hidden earthly treasures.","cites":[],"named_sources":["Zosimus of Panopolis"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν ὅτε ταῦτα γενόμενοι","severity":"info","text":"This passage continues the narrative of fallen angels, transitioning from their transformation into humans to their subsequent corruption and teaching of arts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"εἰς γυναικῶν μίξιν ὤλισθον","severity":"info","text":"The motif of angels falling through intercourse with women parallels the Watchers tradition in 1 Enoch, where angels descend and teach forbidden knowledge.","cites":[],"named_sources":["1 Enoch 6-8"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δυνάμεις τε·ιζῶν","severity":"caution","text":"The reading 'δυνάμεις τε·ιζῶν' is uncertain; the text may be corrupt. It likely means 'powers of living creatures' but the exact phrase is unclear.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δυνάμεις τε·ιζῶν' is ambiguous due to possible textual corruption; interpreted as 'powers of living creatures' based on context.","The sequence of events (transformation, intercourse, teaching) is clear but the precise causal links are implied rather than explicit."],"confidence":"medium","notes":[]},{"i":137,"ref":"p137","source":"καὶ πάνθ' ἁπλῶς, ὅσαπερ πρὸς κόσμου καὶ τέρψεώς ἐστι γυναικῶν, τῶν ἐν σαρκὶ δεθέντων δαιμόνων ἐστὶν εὑρέματα. ἐκ δὲ τῆς νόθου μίξεως αὐτῶν ἄνθρωποι ἐγένοντο νόθοι, πολλῷ γε τῶν ἀνθρώπων κατὰ κορυφὴν μείζους, οὓς οἱ μετὰ ταῦτα γίγαντας ὠνόμασαν, οὐ δρακοντόποδες ὄντες καὶ πρὸς θεὸν πόλεμον ἀράμενοι, ὡς οἱ βλάσφημοι τῶν Ἑλλήνων °δουσιν μῦθοι, ἀλλὰ θηριώδεις τὸν τρόπον καὶ μείζους μὲν ἀνθρώπων τὰ μεγέθη, ἐπείπερ ἐξ ἀγγέλων ἐγένοντο, ἀγγέλων δὲ ἐλάττους, ἐπείπερ ἐκ γυναικῶν γεγέννηντο. ὁ οὖν θεὸς εἰδὼς αὐτοὺς πρὸς τὸ θηριῶδες ἐξηγριωμένους καὶ πρὸς τὴν ἑαυτῶν πλησμονὴν τὸν κόσμον οὐκ ἔχοντας αὐτάρκη (πρὸς γὰρ ἀνθρώπων ἀναλογίαν ἐδημιουργήθη καὶ χρῆσιν ἀνθρωπίνην), ἵνα μὴ ἐνδείᾳ τροφῆς ἐπὶ τὴν παρὰ φύσιν τῶν ζσων βορὰν τρεπόμενοι ἀνεύθυνοι δοκῶσιν εἶναι, ὡς δι' ἀνάγκην τοῦτο τετολμηκότες, μάννα αὐτοῖς ὁ παντοδύναμος θεὸς ἐπώμβρισεν ἐκ ποικίλης ἐπιθυμίας, καὶ παντὸς οὗπερ ἐβούλοντο ἀπήλαυον· οἱ δ' ὑπὸ νόθου φύσεως τῷ καθαρῷ τῆς τροφῆς","english":"and everything, in short, that pertains to the adornment and delight of women, are the inventions of demons bound in flesh. And from their spurious union, spurious men were born, far taller than ordinary men at the crown, whom later generations named giants—not being snake-footed and waging war against God, as the blasphemous myths of the Greeks relate, but beastly in character and greater than men in size, since they were born from angels, yet lesser than angels, since they were born from women. Therefore God, knowing that they had become savage in their beastliness and that the world was not sufficient for their own satiety (for it had been created according to the proportion and use of men), so that they might not, from lack of food, turn to the unnatural devouring of animals and seem blameless, as if compelled by necessity to such daring, the all-powerful God rained down manna for them from varied desire, and they enjoyed whatever they wished. But they, by their spurious nature, from the purity of the food","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νόθος","severity":"info","text":"The term νόθος (spurious) is used twice: first of the union between angels and women, then of the offspring. It implies illegitimacy and impurity, contrasting with legitimate human generation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γίγαντας","severity":"info","text":"The author reinterprets the Greek myth of giants (γίγαντες) as the offspring of fallen angels and women, rejecting the traditional portrayal of snake-footed beings waging war against the gods. This euhemeristic reading aligns with Jewish and Christian apologetic traditions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μάννα","severity":"info","text":"The provision of manna (μάννα) echoes the Old Testament account of God feeding the Israelites in the wilderness (Exodus 16). Here it is adapted to the giants, suggesting a divine attempt to prevent them from devouring animals unnaturally.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the fallen angels' transformation into humans and their subsequent union with women, leading to the birth of giants. It then introduces God's response to the giants' insatiable appetites.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of giants as beastly in character and intermediate between angels and humans parallels the Book of Enoch and later patristic traditions (e.g., Justin Martyr, Irenaeus) that interpret Genesis 6:1-4 as involving angelic beings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage, leaving the clause 'But they, by their spurious nature, from the purity of the food' incomplete. The intended conclusion is uncertain."],"confidence":"high","notes":[]},{"i":138,"ref":"p138","source":"οὐκ ἀρεσκόμενοι, μόνης τῆς τῶν αἱμάτων γεύσεως ἐγλίχοντο. διὸ καὶ πρῶτοι σαρκῶν ἐγεύσαντο. οἱ δὲ σὺν αὐτοῖς ἄνθρωποι τὸ ὅμοιον τότε πρῶτον ποιεῖν ἐζήλωσαν. οὕτως εἴτε ἀγαθοὶ εἴτε κακοὶ οὐ γεννώμεθα, ἀλλὰ γινόμεθα καὶ ἐθισθέντες δυσαποσπάστως ἔχομεν. τῶν δὲ ἀλόγων ζσων τότε ἐπιλιπόντων, οἱ νόθοι ἄνθρωποι καὶ ἀνθρωπίνων σαρκῶν ἐγεύσαντο· οὐκέτι γὰρ αὐτοῖς ἦν μακρὰν τὴν ἰδίαν διαφθεῖραι σάρκα, πρότερον ἐν ἑτέραις μορφαῖς αὐτῆς γευσαμένοις. ἐπὶ δὲ τῇ πολλῇ τῶν αἱμάτων·ύσει ὁ καθαρὸς ἀὴρ ἀκαθάρτῳ ἀναθυμιάσει μιανθεὶς καὶ νοσήσας τοὺς ἀναπνέοντας αὐτὸν νοσώδεις ἀπειργάζετο, ὡς τοὺς ἀνθρώπους λοιπὸν ἀώρους ἀποθνῄσκειν. ἡ δὲ γῆ ἐκ τούτων σφόδρα μιανθεῖσα πρῶτον τότε τὰ ἰοβόλα καὶ λυμαντικὰ ζῷα ἐξέβρασεν. τῶν οὖν πάντων πρὸς τὸ χεῖρον χωρησάντων διὰ τοὺς θηριώδεις δαίμονας, ὁ θεὸς αὐτοὺς ὥσπερ κακὴν ζύμην ἐξελεῖν ἐβουλεύετο, ἵνα μὴ ἀπὸ σπορᾶς κακῆς κατ' ἀκολουθίαν ἑκάστη γενεὰ τῇ πρὸ αὐτῆς ἐξομοιουμένη, ὁμοίως ἀσεβοῦσα τὸν ἐσόμενον αἰῶνα σῳζομένων ἀνδρῶν κενώσῃ. τούτου δὴ ἕνεκεν ἑνί τινι δικαίῳ μετὰ τῶν ἐξ αὐτοῦ τριῶν σὺν ταῖς αὐτῶν γυναιξὶν ἅμα τοῖς λοιποῖς ἐν λάρνακι διασσζεσθαι προαγγείλας ὕδωρ εἰς κατακλυσμὸν ἐπέκλυσεν, ἵνα πάντων ἀναλωθέντων ὁ κόσμος κατεκκαθαρισθεὶς αὐτῷ τῷ ἐν λάρνακι διασωθέντι εἰς δευτέραν βίου ἀρχὴν καθαρὸς ἀποδοθῇ. καὶ δὴ οὕτως ἐγένετο. ἐπεὶ οὖν αἱ τῶν τεθνεώτων γιγάντων ψυχαὶ τῶν ἀνθρωπείων ψυχῶν μείζους ἦσαν, ἅτε δὴ καὶ τοῖς σώμασιν ὑπερέχουσαι, ὡς καινὸν γένος καινῷ καὶ τῷ ὀνόματι προσηγορεύθησαν.","english":"Not being satisfied, they craved only the taste of blood. Therefore they were the first to taste flesh. And the men with them at that time emulated doing the same. Thus we are not born good or evil, but become so, and once habituated, we hold fast with difficulty. When the irrational animals then failed, the spurious men also tasted human flesh; for it was no longer a great step for them to destroy their own flesh, having previously tasted it in other forms. And from the great outpouring of blood, the pure air, polluted by unclean exhalation and becoming diseased, rendered those who breathed it sickly, so that men thereafter died prematurely. The earth, being greatly polluted from these things, then for the first time brought forth venomous and destructive animals. When all things had thus deteriorated because of the beastly demons, God planned to remove them like evil leaven, lest from evil seed, by succession, each generation, being made like the one before it and similarly impious, should empty the future age of saved men. For this reason, having foretold to one righteous man that he, together with his three sons and their wives, along with the rest, would be preserved in an ark, he poured down water for a flood, so that when all were destroyed, the world, purified, might be given back clean to him who was preserved in the ark, for a second beginning of life. And so it came to pass. Since the souls of the dead giants were larger than human souls, because they also surpassed them in bodies, they were called by a new name, as a new race, with a new name.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐκ ἀρεσκόμενοι, μόνης τῆς τῶν αἱμάτων γεύσεως ἐγλίχοντο","severity":"info","text":"The Greek describes a craving for blood alone, leading to flesh-eating. The English draft's 'Not being satisfied' is a loose rendering of the participle, which more precisely means 'not being pleased' or 'not content'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νόθοι ἄνθρωποι","severity":"info","text":"The phrase 'νόθοι ἄνθρωποι' (spurious men) refers to the offspring of demons and human women, earlier described as giants. The term underscores their illegitimate, hybrid nature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑνί τινι δικαίῳ μετὰ τῶν ἐξ αὐτοῦ τριῶν σὺν ταῖς αὐτῶν γυναιξὶν ἅμα τοῖς λοιποῖς ἐν λάρνακι διασσζεσθαι","severity":"info","text":"This passage echoes the Genesis flood narrative (Gen 6–9), with Noah as the 'one righteous man' and his three sons and their wives. The ark (λάρναξ) and the flood as purification align with the biblical account.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γιγάντων ψυχαὶ","severity":"info","text":"The souls of giants are described as larger than human souls, a concept found in Jewish and Christian apocalyptic traditions (e.g., 1 Enoch, Jubilees). This reflects a belief in the survival of giant souls as demons or spirits.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τούτου δὴ ἕνεκεν","severity":"info","text":"This phrase ('For this reason') marks a causal transition, linking the preceding moral and physical decay to God's decision to send the flood. It structures the narrative as a consequence of demonic influence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καινὸν γένος καινῷ καὶ τῷ ὀνόματι προσηγορεύθησαν","severity":"info","text":"The giants' souls are called a 'new race' with a 'new name', likely referring to demons. This reflects early Christian demonology, where fallen angels or giant spirits become the source of pagan gods or evil spirits.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one righteous man' is not named in the Greek, but context and tradition strongly suggest Noah. The phrase 'τῶν λοιπῶν' (the rest) is ambiguous: it may refer to other animals or additional people, but the English draft interprets it as 'the rest' (of the people).","The phrase 'ἅτε δὴ καὶ τοῖς σώμασιν ὑπερέχουσαι' could be read as 'since they also surpassed them in bodies' or 'since they also exceeded them in bodies'; the English draft takes the former."],"confidence":"high","notes":[]},{"i":139,"ref":"p139","source":"οἷς ἐπηλύτοις τῷ κόσμῳ ὡς δεῖ βιοῦν ὑπὸ θεοῦ δι' ἀγγέλου νόμος ὡρίσθη. ὄντες γὰρ νόθοι τῷ γένει ἐκ πυρὸς ἀγγέλων καὶ αἵματος γυναικῶν καὶ διὰ τοῦτο ἰδίου τινὸς γένους ἐπιθυμεῖν μέλλοντες, δικαίῳ τινὶ προελήφθησαν νόμῳ. ἐξεπέμφθη γὰρ αὐτοῖς ὑπὸ τοῦ θεοῦ ἄγγελός τις, τὴν αὐτοῦ βουλὴν μηνύων καὶ λέγων· Τάδε δοκεῖ τῷ παντεπόπτῃ θεῷ μηδενὸς ἀνθρώπων ὑμᾶς κυριεύειν μηδὲ παρενοχλεῖν μηδενί, ἐὰν μή τις ἑκὼν ἑαυτὸν ὑμῖν καταδουλώσῃ προσκυνῶν ὑμᾶς καὶ θύων καὶ σπένδων καὶ τῆς ὑμετέρας μεταλαμβάνων τραπέζης ἢ ἕτερόν τι ὧν οὐ χρὴ ἐκτελῶν ἢ αἷμα χέων ἢ σαρκῶν νεκρῶν γευόμενος ἢ θηρίου λειψάνου ἢ τμητοῦ ἢ πνικτοῦ ἢ ἄλλου τινὸς ἀκαθάρτου ἐμπιπλάμενος. τῶν δὲ νόμῳ ἐμῷ προσφευγόντων οὐ μόνον οὐ ψαύσετε, ἀλλὰ καὶ τιμὴν δώσετε καὶ ἐκ προσώπου φεύξεσθε. ὅτι γὰρ ἂν αὐτοῖς δικαίοις οὖσι καθ' ὑμῶν δοκῇ, τοῦθ' ὑμᾶς δεήσει παθεῖν. ἐὰν δέ τινες τῶν ἐμοὶ προσκειμένων ἐξαμάρτωσιν ἢ μοιχευσάμενοι ἢ μαγεύσαντες ἢ ἀκαθάρτως βιώσαντες ἢ ἄλλο τι τῶν ἐμοὶ μὴ δοκούντων πράξαντες, τότε ἐξ ἐμῆς κελεύσεως πάσχειν τι αὐτοὺς ὑφ' ὑμῶν ἢ ὑφ' ἑτέρων δεήσει· οἷς καὶ μετανοήσασιν, τὴν μετάνοιαν κρίνας εἴτε ἀξία ἐστὶν συγγνώμης εἴτε καὶ οὔ, τὴν ἀπόφασιν ποιήσομαι. ταῦτα οὖν μνημονεύειν καὶ ποιεῖν ὀφείλετε εὖ εἰδότες, ὅτι οὐδὲ αἱ ἐνθυμήσεις ὑμῶν λαθεῖν αὐτὸν δυνήσονται. τοιαῦτα παρακελευσάμενος αὐτοῖς ὁ ἄγγελος ἀπηλλάγη. ὑμεῖς δὲ ἔτι τοῦτον ἀγνοεῖτε τὸν νόμον, ὅτι προσκυνῶν τις δαίμονας ἢ θύων ἢ τραπέζης αὐτοῖς κοινωνῶν ὑπόδουλος αὐτοῖς γενόμενος ὡς ὑπὸ κακῶν","english":"For those who came later into the world, a law was established by God through an angel as to how they must live. For being of mixed race, from the fire of angels and the blood of women, and therefore destined to desire a race of their own, they were anticipated by a certain just law. For a certain angel was sent to them by God, announcing his will and saying: \"These things seem good to the all-seeing God: that you should rule over no human being nor molest anyone, unless someone willingly enslaves himself to you by worshipping you, sacrificing, pouring libations, partaking of your table, or performing some other thing which is not permitted, or shedding blood, or tasting the flesh of corpses, or of a beast's carcass, or of an animal that has been cut or strangled, or gorging himself on any other unclean thing. But of those who flee to my law, you shall not only not touch, but you shall also give them honor and flee from their presence. For whatever they, being just, may decide against you, that you will have to suffer. But if any of those attached to me should sin, either by committing adultery, or practicing magic, or living impurely, or doing any other thing that does not please me, then by my command they will have to suffer something at your hands or at the hands of others. And for those who repent, I will judge whether their repentance is worthy of forgiveness or not, and I will render the decision. Therefore you ought to remember and do these things, knowing well that not even your thoughts will be able to escape him.\" Having given them such instructions, the angel departed. But you are still ignorant of this law, that when someone worships demons, or sacrifices, or shares their table, having become enslaved to them, as if by evil","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"νόθοι τῷ γένει ἐκ πυρὸς ἀγγέλων καὶ αἵματος γυναικῶν","severity":"info","text":"The phrase 'bastards in race from the fire of angels and the blood of women' reflects a myth of demonic origin from angelic fire and human blood, common in early Christian demonology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νόθοι","severity":"info","text":"νόθοι (nothoi) means 'bastards' or 'spurious', emphasizing the mixed and illegitimate nature of the demons' lineage, a key concept in the homily's anthropology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τάδε δοκεῖ τῷ παντεπόπτῃ θεῷ","severity":"info","text":"The angel's speech echoes the style of divine decrees in the Septuagint, e.g., Leviticus 19 and Deuteronomy 18, with prohibitions on blood, carrion, and idolatry.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοιαῦτα παρακελευσάμενος αὐτοῖς ὁ ἄγγελος ἀπηλλάγη","severity":"info","text":"This clause marks the end of the angelic speech and a narrative transition, typical of homiletic structure where a divine command is delivered and then the homilist addresses the audience directly.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ὑμεῖς δὲ ἔτι τοῦτον ἀγνοεῖτε τὸν νόμον","severity":"info","text":"The homilist's direct address to the audience ('But you are still ignorant of this law') is a rhetorical device common in early Christian preaching, urging moral awakening.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'angel' sent by God is unspecified; it may be a generic divine messenger or a specific figure like Michael. The phrase 'fire of angels' is ambiguous: it could refer to the fallen angels' nature or a metaphorical origin."],"confidence":"high","notes":[]},{"i":140,"ref":"p140","source":"δεσποτῶν πάσης τῆς ἐξ αὐτῶν μεθέξει τιμωρίας· καὶ διὰ τὴν ἄγνοιαν ταύτην τοῖς αὐτῶν βωμοῖς προσφθαρέντες καὶ αὐτῶν ἐκπληρωθέντες ὑπὸ τὴν αὐτῶν ἐξουσίαν γεγόνατε καὶ παντὶ τρόπῳ ὑβριζόμενοι τὰ σώματα ἀγνοεῖτε. εἰδέναι δὲ ὑμᾶς χρὴ ὅτι οὐδενὸς οἱ δαίμονες ἔχουσιν ἐξουσίαν, ἐὰν μὴ πρότερόν τις αὐτοῖς ὁμοδίαιτος γένηται, ὁπότε οὐδὲ ὁ αὐτῶν ἄρχων παρὰ τὸν ὑπὸ τοῦ θεοῦ κατ' αὐτῶν κείμενον νόμον ποιεῖν τι δύναται· διὸ ἐξουσίαν τινὸς οὐκ ἔχει μὴ προσκυνήσαντος αὐτόν· ἀλλ' οὐδὲ λαβεῖν τις παρ' αὐτῶν δύναταί τι ὧν θέλει, ἀλλ' οὐδὲ βλαβῆναι οὐδέν, ὡς ἐκεῖθεν δύνασθε μαθεῖν.\n\nΤῷ γὰρ τῆς εὐσεβείας ἡμῶν βασιλεῖ προσῆλθέν ποτε ὁ πρόσκαιρος βασι λεύς, οὐ βίαν ποιῶν (οὐ γὰρ ἐξῆν), ἀλλὰ προτρέπων καὶ ἀναπείθων, ὅτι τὸ πεισθῆναι ἐπὶ τῇ ἑκάστου κεῖται ἐξουσίᾳ. προσελθὼν οὖν, ὡς τῶν παρόντων ὢν βασιλεὺς τῷ τῶν μελλόντων βασιλεῖ ἔφη· Πᾶσαι αἱ τοῦ νῦν κόσμου βασιλεῖαι ὑπόκεινται ἐμοί, ἔτι τε ὁ χρυσὸς καὶ ὁ ἄργυρος καὶ πᾶσα ἡ τρυφὴ τοῦ κόσμου τούτου ὑπὸ ταῖς ἐμαῖς ἐστιν ἐξουσίαις· διὸ πεσὼν προσκύνησόν μοι, καὶ δώσω σοι πάντα ταῦτα. ταῦτα δὲ ἔλεγεν εἰδὼς ὅτι μετὰ τοῦ προσκυνῆσαι καὶ τὴν κατ' αὐτοῦ εἶχεν ἐξουσίαν καὶ οὕτως τῆς μελλούσης δόξης καὶ βασιλείας αὐτὸν ἀφῄρει. καὶ πάντα εἰδὼς οὐ μόνον αὐτὸν οὐ προσεκύνησεν, ἀλλ' οὐδὲ τῶν ὑπ' αὐτοῦ δεδομένων λαβεῖν τι ἠθέλησεν· ἑαυτὸν γὰρ σὺν τοῖς ἑαυτοῦ κατενεχύραζεν, ὅπερ ἐστὶν μὴ ἐξεῖναι τοῦ λοιποῦ τῶν αὐτῷ ἀποδοθέντων μηδὲ ψαῦσαι ἔτι. ἀποκρινάμενος οὖν ἔφη· «Γέγραπται· Κύριον τὸν θεόν σου φοβηθήσῃ καὶ αὐτῷ λατρεύσεις μόνῳ».","english":"of the masters, all who come from them will share in punishment; and because of this ignorance, having been corrupted by their altars and filled with them, you have come under their authority and, being insulted in every way, you are ignorant of your bodies. But you must know that the demons have power over no one unless someone first becomes their companion in life, just as even their ruler can do nothing contrary to the law established by God against them; therefore he has no power over anyone who has not worshipped him; but neither can anyone obtain from them what they desire, nor suffer any harm, as you can learn from the following.\n\nFor once the temporary king approached the king of our piety, not using force (for that was not permitted), but urging and persuading, because being persuaded lies within each person's power. So approaching, as the king of present things to the king of future things, he said: \"All the kingdoms of the present world are subject to me, and gold and silver and all the luxury of this world are under my authority; therefore fall down and worship me, and I will give you all these things.\" He said this knowing that with the act of worship he would also have power over him and thus deprive him of future glory and kingdom. And knowing all this, he not only did not worship him, but did not even wish to take anything given by him; for he was pledging himself and his own as a guarantee, which means that it was no longer permitted for him to touch or even approach what had been given to him. So answering, he said: \"It is written: You shall fear the Lord your God and serve him alone.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρόσκαιρος βασιλεύς","severity":"info","text":"The phrase 'temporary king' (πρόσκαιρος βασιλεύς) contrasts with the 'king of our piety' (τῆς εὐσεβείας ἡμῶν βασιλεῖ), likely the devil or a demonic ruler, as opposed to God or Christ.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριον τὸν θεόν σου φοβηθήσῃ καὶ αὐτῷ λατρεύσεις μόνῳ","severity":"info","text":"This quotation echoes the Decalogue, specifically Exodus 20:3-5 (LXX), where fear and exclusive service to God are commanded. The wording is adapted to the homily's context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δαίμονες","severity":"info","text":"The homily reflects a common early Christian demonology: demons have no power unless a person voluntarily associates with them (ὁμοδίαιτος). This idea appears in other early Christian texts, such as the Shepherd of Hermas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general warning about demonic influence to a specific exemplum: the 'temporary king' tempting the 'king of our piety'. The exemplum illustrates the principle that worship grants power.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The temptation narrative parallels the Synoptic Gospels' account of Satan tempting Christ (Matthew 4:1-11; Luke 4:1-13), where the devil offers worldly kingdoms and is refused.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατενεχύραζεν","severity":"caution","text":"The verb κατενεχύραζεν ('pledging as a guarantee') is rare and may be a scribal variant or hapax. The sense is that the king of piety offered himself and his own as a pledge, preventing the tempter from later touching what was given.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'temporary king' is not explicitly named; it is likely the devil, but the text does not confirm this. The 'king of our piety' is ambiguous: possibly a saint, a bishop, or a typological figure for Christ."],"confidence":"high","notes":[]},{"i":141,"ref":"p141","source":"πλὴν ὁ τῶν ἀσεβῶν βασιλεὺς κατὰ πολλὰ τὸν τῶν εὐσεβῶν βασιλέα πρὸς τὸ ἑαυτοῦ βούλημα παράγειν πειρώμενος καὶ μὴ δυνηθεὶς ἐπαύσατο, πρὸς τὰ λοιπὰ τῆς πολιτείας θηρεύειν αὐτὸν ἐπιχειρῶν. ὑμεῖς δὲ τὸν προορισθέντα νόμον ἀγνοοῦντες διὰ τῶν κακῶν πράξεων ὑπὸ τὴν ἐξουσίαν αὐτοῦ ἐγένεσθε, διὸ σῶμα καὶ ψυχὴν ἐμιάνθητε καὶ ἐν μὲν τῷ παρόντι ὑπό τε παθῶν καὶ δαιμόνων ἐνυβρίζεσθε, ἐν δὲ τοῖς μέλλουσιν τὰς ψυχὰς κολασθησομένας ἕξετε. τοῦτο δὲ οὐχ ὑμεῖς μόνοι ὑπὸ ἀγνοίας πεπόνθατε, ἀλλὰ καί τινες τοῦ ἡμετέρου ἔθνους, οἵτινες ἐπὶ κακαῖς πράξεσιν ὑπὸ τοῦ τῆς κακίας ἡγεμόνος προληφθέντες, ἔπειτα ὥσπερ ἐπὶ δεῖπνον ὑπὸ πατρὸς υἱῷ τελοῦντος γάμους κληθέντες οὐχ ὑπήκουσαν. ἀντὶ δὲ τῶν ἀπειθησάντων διὰ τὴν πρόληψιν ὁ τοὺς γάμους τῷ υἱῷ τελῶν πατὴρ διὰ τοῦ προφήτου τῆς ἀληθείας ἐκέλευσεν ἡμῖν εἰς τὰς διεξόδους τῶν ὁδῶν ἐλθοῦσιν (ὅ ἐστιν πρὸς ὑμᾶς) καθαρὸν ἔνδυμα γάμου περιβαλεῖν (ὅπερ ἐστὶν βάπτισμα, ὃ εἰς ἄφεσιν γίνεται τῶν πεπραγμένων ὑμῖν κακῶν) καὶ τοὺς ἀγαθοὺς εἰς τὸ θεοῦ δεῖπνον εἰσάγειν ἐκ τῆς μεταμελείας, εἰ καὶ τὴν ἀρχὴν ἀπελείφθησαν τῆς εὐωχίας. ἔνδυμα οὖν εἰ βούλεσθε γενέσθαι θείου πνεύματος, σπουδάσατε πρῶτον ἐκδύσασθαι τὸ·υπαρὸν ὑμῶν προκάλυμμα (ὅπερ ἐστὶν ἀκάθαρτον πνεῦμα) καὶ μιαρὸν περίβλημα. τοῦτο δὲ οὐκ ἄλλως ἀποδύσασθαι δύνασθε, ἐὰν μὴ πρότερον ἐπὶ καλαῖς πράξεσιν βαπτισθῆτε, καὶ οὕτω καθαροὶ σώματί τε καὶ ψυχῇ γενόμενοι τῆς ἐσομένης ἀιδίου βασιλείας ἀπολαύσετε. μήτε οὖν εἰδώλοις πιστεύετε μήτε τραπέζης αὐτοῖς κοινωνεῖτε μιαρᾶς, μὴ","english":"But the king of the impious, after attempting in many ways to lead the king of the pious astray according to his own will and failing, desisted, and turned to hunting him through the other aspects of civil life. You, however, being ignorant of the preordained law, came under his authority through your evil deeds; therefore you have been defiled in body and soul, and in the present you are insulted by passions and demons, while in the future you will have your souls punished. This you have not suffered through ignorance alone, but also some of our own nation, who, having been anticipated by the leader of wickedness in evil deeds, then, as if invited to a feast by a father celebrating his son's wedding, did not obey. Instead of those who disobeyed because of this anticipation, the father celebrating the wedding for his son commanded us through the prophet of truth to go to the crossroads of the ways (that is, to you) and to put on a pure wedding garment (which is baptism, which occurs for the remission of the evils you have done) and to bring the good into God's feast from repentance, even if they were initially left out of the banquet. Therefore, if you wish to become a garment of divine spirit, first hasten to strip off your filthy covering (which is an unclean spirit) and foul cloak. This you cannot put off otherwise, unless you are first baptized in good deeds, and thus becoming pure in body and soul, you will enjoy the coming eternal kingdom. So neither believe in idols nor share their foul table, nor","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πλὴν ὁ τῶν ἀσεβῶν βασιλεὺς ... ἐπαύσατο","severity":"info","text":"The king of the impious fails to lead the king of the pious astray and shifts tactics, illustrating a dualistic struggle between good and evil rulers.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προορισθέντα νόμον","severity":"info","text":"The phrase 'preordained law' echoes the concept of divine law in Jewish and Christian scripture, possibly alluding to the Torah or natural law.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπὶ δεῖπνον ὑπὸ πατρὸς υἱῷ τελοῦντος γάμους","severity":"info","text":"The wedding feast metaphor reflects early Christian baptismal catechesis, where baptism is a garment for the eschatological banquet.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βάπτισμα","severity":"info","text":"Baptism is explicitly defined as a 'pure wedding garment' for remission of sins, aligning with early Christian initiation theology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθαρὸν ἔνδυμα γάμου ... βάπτισμα","severity":"info","text":"The garment-baptism parallel appears in other early Christian texts, e.g., the Shepherd of Hermas, where baptism is a seal or garment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦτο δὲ οὐχ ὑμεῖς μόνοι ... ἀλλὰ καί τινες τοῦ ἡμετέρου ἔθνους","severity":"info","text":"The passage shifts from addressing the audience directly to including some of 'our own nation,' broadening the scope of ignorance and sin.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prophet of truth' is unspecified; it may refer to a biblical prophet or a Christian teacher.","The phrase 'crossroads of the ways' (εἰς τὰς διεξόδους τῶν ὁδῶν) is ambiguous, possibly a metaphor for the audience's location or a spiritual juncture."],"confidence":"high","notes":[]},{"i":142,"ref":"p142","source":"φονεύετε, μὴ μοιχεύετε, μὴ μισήσητε οὓς μὴ δίκαιον, μὴ κλέπτετε μηδὲ κακαῖς τισιν ὅλως πράξεσιν ἐπιβάλλεσθε. ἐπεὶ τῶν ἐσομένων ἀγαθῶν στερηθέντες τῆς ἐλπίδος, ἐν μὲν τῷ παρόντι ὑπό τε κακῶν δαιμόνων καὶ χαλεπῶν παθημάτων συνελασθήσεσθε, ἐν δὲ τῷ ἐσομένῳ αἰῶνι ἀιδίῳ κολασθήσεσθε πυρί. τὰ μὲν οὖν σήμερον ὑμῖν·ηθέντα αὐτάρκως ἔχει, λοιπὸν δὲ ὑμῶν οἱ μὲν ὑπὸ παθημάτων ὀχλούμενοι πρὸς τὴν ἴασιν παραμείνατε, τῶν δὲ ἄλλων οἱ βουλόμενοι μετ' εἰρήνης πορεύεσθε. Ταῦτα αὐτοῦ εἰπόντος οἱ πάντες παρέμειναν, οἱ μὲν τοῦ θεραπευθῆναι χάριν, οἱ δὲ τοῦ ἱστορῆσαι τοὺς τῆς θεραπείας ἐπιτυγχάνοντας. ὁ δὲ Πέτρος τὰς χεῖρας αὐτοῖς ἐπιθεὶς μόνον καὶ εὐξάμενος ἰάσατο, ὡς τοὺς μὲν παραχρῆμα θεραπευθέντας γενέσθαι περιχαρεῖς, τοὺς δὲ ἱστορήσαντας ὑπερθαυμάσαι τε καὶ εὐφημήσαντας τὸν θεὸν βεβαίας ἐλπίδος πιστεύειν, ἅμα τοῖς θεραπευθεῖσιν ἐπὶ τὰ ἑαυτῶν ἀπιέναι, ἐντολὴν ἔχοντας πρωίτερον τῇ ὑστεραίᾳ συνελθεῖν. ἀπελθόντων δὲ αὐτῶν, ἐκεῖ μείνας ὁ Πέτρος μετὰ τῶν συνήθων, τροφῆς μεταλαβὼν διανέπαυεν ἑαυτὸν τῷ ὕπνῳ.","english":"Do not murder, do not commit adultery, do not hate those whom it is not right to hate, do not steal, and do not engage in any evil deeds whatsoever. For, being deprived of the hope of the good things to come, in the present you will be driven together by both evil demons and grievous sufferings, and in the coming age you will be punished eternally with fire. What has been said to you today is sufficient; for the rest, those of you who are troubled by sufferings, remain for healing, and of the others, those who wish, depart in peace. When he said this, all remained, some for the sake of being healed, others to observe those who obtained healing. Peter, laying his hands on them and praying only, healed them, so that those healed immediately became overjoyed, and those who observed were filled with wonder and, praising God, believed with firm hope, and together with those healed went to their own homes, having the command to assemble earlier on the next day. After they departed, Peter remained there with his companions, partook of food, and rested himself in sleep.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φονεύετε, μὴ μοιχεύετε, μὴ μισήσητε οὓς μὴ δίκαιον, μὴ κλέπτετε μηδὲ κακαῖς τισιν ὅλως πράξεσιν ἐπιβάλλεσθε","severity":"info","text":"The list of prohibitions (murder, adultery, unjust hatred, theft, evil deeds) echoes the Decalogue but is not a direct citation; it reflects early Christian paraenesis adapted for a mixed audience.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀιδίῳ κολασθήσεσθε πυρί","severity":"info","text":"The phrase 'eternal punishment by fire' alludes to common early Christian eschatological imagery (cf. Matt 25:41; 2 Thess 1:9), though no single verse is quoted verbatim.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέτρος τὰς χεῖρας αὐτοῖς ἐπιθεὶς μόνον καὶ εὐξάμενος ἰάσατο","severity":"info","text":"Healing by laying on of hands and prayer, without medical means, reflects the apostolic thaumaturgic tradition in early Christian literature (cf. Acts 3:6–7; 9:17–18).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ μὲν οὖν σήμερον ὑμῖν·ηθέντα αὐτάρκως ἔχει","severity":"info","text":"This sentence marks a transition from exhortation to narrative: Peter dismisses the crowd, but the audience remains, setting up the healing scene as a demonstration of divine power.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ μὲν τοῦ θεραπευθῆναι χάριν, οἱ δὲ τοῦ ἱστορῆσαι τοὺς τῆς θεραπείας ἐπιτυγχάνοντας","severity":"info","text":"The division of the audience into those seeking healing and those observing it is a literary motif that underscores the didactic and miraculous character of Peter's ministry in the Pseudo-Clementine tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐντολὴν ἔχοντας πρωίτερον τῇ ὑστεραίᾳ συνελθεῖν","severity":"caution","text":"The phrase 'command to assemble earlier on the next day' is ambiguous: 'πρωίτερον' could mean 'earlier' (i.e., in the morning) or 'sooner' (i.e., before the usual time). The translation adopts the former, but the latter is possible.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'πρωίτερον' may mean 'earlier in the day' or 'sooner than expected'; the translation opts for 'earlier'.","The phrase 'ὑπὸ κακῶν δαιμόνων' could be read as 'by evil demons' (personal agents) or metaphorically as 'by evil spirits' (abstract forces); the translation takes the literal sense."],"confidence":"high","notes":[]},{"i":143,"ref":"p143","source":"[ Μ Λ Θ.] Τῇ μὲν οὖν ἐπιούσῃ ἡμέρᾳ ὁ Πέτρος ἅμα τοῖς ἑταίροις ἐξιὼν καὶ ἐπὶ τὸν πρὸ μιᾶς τόπον ἐλθὼν καὶ ἐπιστὰς ἤρξατο λέγειν· Ὁ θεὸς τοὺς πάλαι ἀνθρώπους ἀσεβήσαντας πάντας ὕδατι διαφθείρας, ἐκ πάντων ἕνα εὐσεβῆ εὑρὼν ἐν λάρνακι μετὰ τριῶν αὐτοῦ υἱῶν καὶ γυναικῶν σωθῆναι ἐποίησεν. ὅθεν συνιδεῖν ἔστιν αὐτοῦ τὴν φύσιν, ὄχλου μὲν ἀσεβούντων οὐ φροντίζουσαν, ἑνὸς δὲ εὐσεβοῦς σωτηρίας οὐκ ἀμελοῦσαν. πασῶν οὖν μείζων ἐστὶν ἀσέβεια τὸ τὸν μόνον πάντων καταλείψαντα δεσπότην πολλοὺς τοὺς οὐκ ὄντας ὡς ὄντας σέβειν θεούς. ἐὰν οὖν ἐμοῦ ὑμῖν ὑφηγουμένου καὶ δεικνύντος ὅτι τοῦτό ἐστι τὸ μέγιστον ἁμάρτημα, ὃ πάντας ὑμᾶς ἀπολέσαι δύναται, τὸν ὑμέτερον ὑποδράμῃ νοῦν ὅτι οὐκ ἀπόλλυσθε, πολλοὶ ὄντες ὄχλοι, ἠπάτησθε· ἔχετε γὰρ τοῦ πάλαι κατακλυσθέντος κόσμου τὸ ὑπόδειγμα. καίτοι ἐκείνων μὲν τὸ ἁμάρτημα πολὺ ἧττον ἦν τοῦ καθ' ὑμᾶς· ἐκεῖνοι γὰρ εἰς τοὺς ὁμοίους ἠσέβουν ἢ φονεύοντες ἢ μοιχεύοντες, ὑμεῖς δὲ εἰς τὸν τῶν ὅλων ἀσεβεῖτε θεόν, ἀντ' αὐτοῦ ἢ καὶ σὺν αὐτῷ ἄψυχα ἀγάλματα σέβοντες καὶ τὸ θεῖον αὐτοῦ ὄνομα πάσῃ ἀναισθήτῳ ὕλῃ ἐπιρρίψαντες. πρῶτον μὲν οὖν δεδυστυχήκατε, μὴ γνωρίσαντες τὴν διαφορὰν τὴν μεταξὺ μοναρχίας καὶ πολυαρχίας, ὅτι ἡ μὲν μοναρχία ὁμονοίας ἐστὶν παρεκτική, ἡ δὲ πολυαρχία πολέμων ἐξεργαστική. τὸ γὰρ ἓν ἑαυτῷ οὐ μάχεται, τὰ δὲ πολλὰ πρόφασιν ἔχει τὴν πρὸς ἕτερον μάχην ἐπιχειρεῖν. ὐτίκα γοῦν εὐθὺ μετὰ τὸν κατακλυσμὸν ὁ Νῶε τριακόσια ἐπιζήσας ἔτη μετὰ τῶν ἐξ αὐτοῦ γενομένων ὄχλων ἐν ὁμονοίᾳ διετέλει, τοῦ μόνου θεοῦ κατ' εἰκόνα ὑπάρξας βασιλεύς.","english":"On the following day, Peter went out with his companions and, coming to the place of the day before and taking his stand, began to speak: God, having destroyed all the ancient men who were impious by water, found one pious man among all and caused him to be saved in an ark with his three sons and their wives. Hence one can perceive his nature, that it does not care about a multitude of the impious, but does not neglect the salvation of a single pious man. Therefore the greatest impiety of all is to abandon the one master of all and to worship many gods that do not exist as if they exist. If, then, while I am instructing and showing you that this is the greatest sin, which can destroy you all, the thought steals into your mind that you are not being destroyed, being many multitudes, you are deceived; for you have the example of the world that was once flooded. And yet the sin of those men was much less than yours; for they were impious toward their equals, either by murdering or by committing adultery, whereas you are impious toward the God of all, worshipping instead of him or along with him lifeless statues and casting his divine name upon every senseless material. First, then, you are unfortunate in not recognizing the difference between monarchy and polyarchy, that monarchy is productive of concord, while polyarchy is productive of wars. For the one does not fight with itself, but the many have a pretext to engage in strife with one another. Indeed, immediately after the flood, Noah, having lived three hundred years, continued in concord with the multitudes that came from him, having existed as a king in the image of the one God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"κατακλυσμός","severity":"info","text":"The flood narrative here echoes Genesis 6–9, but the detail of Noah's three sons and their wives being saved with him is a later tradition, not found in the biblical text itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μοναρχία","severity":"info","text":"Monarchy (μοναρχία) is used here in a theological sense, contrasting the rule of one God with polytheism (πολυαρχία), a common apologetic trope in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νῶε τριακόσια ἐπιζήσας ἔτη","severity":"info","text":"The claim that Noah lived 300 years after the flood is not from the canonical Genesis, where Noah lives 350 years after the flood (Gen 9:28–29), but may reflect a variant tradition or scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ θεὸς τοὺς πάλαι ἀνθρώπους","severity":"info","text":"This passage begins a new narrative section, marked by Peter's speech on the following day, continuing the homiletic pattern of exempla from salvation history.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἄψυχα ἀγάλματα","severity":"info","text":"The critique of worshipping lifeless statues (ἄψυχα ἀγάλματα) parallels common early Christian polemic against pagan idolatry, as seen in works like the Apology of Aristides.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑμεῖς δὲ εἰς τὸν τῶν ὅλων ἀσεβεῖτε θεόν","severity":"caution","text":"The Greek text here may be corrupt or elliptical; the phrase 'ἀντ' αὐτοῦ ἢ καὶ σὺν αὐτῷ' is awkward, possibly reflecting a scribal misreading or interpolation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀντ' αὐτοῦ ἢ καὶ σὺν αὐτῷ' is ambiguous: it could mean 'instead of him or along with him' or be a textual corruption.","The number of Noah's sons (three) and their wives is not specified in the biblical flood narrative, leaving open the source of this tradition."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":144,"ref":"p144","source":"μετὰ δὲ τὴν αὐτοῦ τελευτὴν πολλοὶ τῶν ἐξ αὐτοῦ βασιλείας ὠρέχθησαν καὶ πρὸς τὸ βασιλεῦσαι σπεύδοντες τὸ πῶς δυνηθείη ἕκαστος ἐπενόει. καὶ ὁ μὲν πολέμῳ, ἄλλος δόλῳ, ἕτερος πειθοῖ καὶ ἄλλος ἄλλως, ὧν εἷς τις ἀπὸ γένους ὢν Χάμ, τοῦ ποιήσαντος τὸν Μεστρέμ, ἐξ οὗπερ τὰ ἰγυπτίων καὶ Βαβυλωνίων καὶ Περσῶν ἐπλήθυνε φῦλα. ἐκ τοῦ γένους τούτου γίνεταί τις κατὰ διαδοχὴν μαγικὰ παρειληφὼς ὀνόματι Νεβρώδ, ὥσπερ γίγας ἐναντία τῷ θεῷ φρονεῖν ἑλόμενος, ὃν οἱ Ἕλληνες Ζωροάστρην προσηγόρευσαν. οὗτος μετὰ τὸν κατακλυσμὸν βασιλείας ὀρεχθεὶς καὶ μέγας ὢν μάγος, τοῦ νῦν βασιλεύοντος κακοῦ τὸν ὡροσκοποῦντα κόσμον ἀστέρα πρὸς τὴν ἐξ αὐτοῦ βασιλείας δόσιν μαγικαῖς ἠνάγκαζε τέχναις. ὁ δέ (ἅτε δὴ ἄρχων ὢν καὶ τοῦ βιαζομένου τὴν ἐξουσίαν ἔχων) μετὰ ὀργῆς τὸ τῆς βασιλείας προσέχεε πῦρ, ἵνα πρός τε τὸν ὁρκισμὸν εὐγνωμονήσῃ καὶ τὸν πρώτως ἀναγκάσαντα τιμωρήσηται. ἐκ ταύτης οὖν τῆς ἐξ οὐρανοῦ χαμαὶ πεσούσης ἀστραπῆς ὁ μάγος ἀναιρεθεὶς Νεβρώδ, ἐκ τοῦ συμβάντος πράγματος Ζωροάστρης μετωνομάσθη διὰ τὸ τὴν τοῦ ἀστέρος κατ' αὐτοῦ ζῶσαν ἐνεχθῆναι ῥοήν. οἱ δὲ ἀνόητοι τῶν τότε ἀνθρώπων ὡς διὰ τὴν εἰς θεὸν φιλίαν κεραυνῷ μεταπεμφθεῖσαν τὴν ψυχὴν νομίσαντες, τοῦ σώματος τὸ λείψανον κατορύξαντες, τὸν μὲν τάφον ναῷ ἐτίμησαν ἐν Πέρσαις, ἔνθα ἡ τοῦ πυρὸς καταφορὰ γέγονεν,","english":"After his death, many of his descendants aspired to the kingdom and, hastening to rule, each devised how he might be able to do so. One by war, another by deceit, another by persuasion, and another in some other way. Among them was one from the lineage of Ham, who had fathered Mesraim, from whom the tribes of the Egyptians, Babylonians, and Persians multiplied. From this lineage, in succession, there arose a certain man who had received magical arts, named Nebrod, who, like a giant, chose to think contrary to God, whom the Greeks called Zoroaster. After the flood, this man, aspiring to kingship and being a great magician, compelled by magical arts the star that governs the world, which was then ruling evilly, to grant him the kingdom. But the star (since it was a ruler and had authority over the one who was forcing it) in anger poured down the fire of kingship, so that it might both comply with the oath and punish the one who first compelled it. From this lightning that fell from heaven to earth, the magician Nebrod was killed, and from this event he was renamed Zoroaster, because the living stream of the star was directed against him. The foolish men of that time, thinking that his soul had been sent up by a thunderbolt because of his friendship with God, buried the remains of his body, honored his tomb with a temple in Persia, where the descent of fire had occurred.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Νεβρώδ","severity":"info","text":"Nebrod (Nimrod) is here identified with Zoroaster, a conflation found in some early Christian and Jewish traditions (e.g., Pseudo-Clementine Recognitions 4.27–29). This reflects a polemical strategy linking the founder of Persian religion with the biblical rebel.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ζωροάστρην","severity":"info","text":"The Greek form of Zoroaster, here etymologized from ζῶσαν ῥοήν (living stream) of the star. This folk etymology is unique to this homily and underscores the author's creative reinterpretation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μεστρέμ","severity":"info","text":"Mesraim (Mizraim) is the Hebrew name for Egypt, here presented as a son of Ham. This genealogy follows the Table of Nations in Genesis 10, where Ham's sons include Cush, Mizraim, Phut, and Canaan.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"τὸν ὡροσκοποῦντα κόσμον ἀστέρα","severity":"info","text":"The motif of a star compelled by magic to grant kingship parallels themes in Zoroastrian and Hellenistic astrological lore, but the homily adapts it to a biblical framework, making the star a punitive agent of divine order.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ δὲ τὴν αὐτοῦ τελευτὴν","severity":"info","text":"This passage continues the narrative of post-diluvian history, linking the flood (previous passage) to the rise of Nimrod/Zoroaster. It functions as an etiology for Persian religion and magic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ζωροάστρης","severity":"info","text":"The identification of Nimrod with Zoroaster was influential in later Christian chronography (e.g., Eusebius, Chronicle) and in medieval Islamic and Jewish sources, though modern scholarship treats it as a legendary conflation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'star' (ἀστήρ) is a celestial body or a divine being; the translation 'star' is retained. The phrase 'fire of kingship' (τὸ τῆς βασιλείας πῦρ) is ambiguous: it may mean lightning from the star or a metaphorical fire of rule."],"confidence":"high","notes":[]},{"i":145,"ref":"p145","source":"αὐτὸν δὲ ὡς θεὸν ἐθρήσκευσαν. τούτῳ τῷ ὑποδείγματι καὶ οἱ λοιποὶ ἐκεῖσε τοὺς κεραυνῷ θνῄσκοντας ὡς θεοφιλεῖς θάπτοντες ναοῖς τιμῶσιν καὶ τῶν τεθνεώτων ἰδίων μορφῶν ἱστᾶσιν ἀγάλματα. ἐντεῦθεν ὁμοίως ἐζήλωσαν καὶ τῶν κατὰ τόπους οἱ δυναστεύσαντες, ὧν οἱ πλεῖστοι τῶν αὐτοῖς ἠγαπημένων καὶ μὴ κεραυνῷ θνῃσκόντων τοὺς τάφους ναοῖς καὶ ξοάνοις τιμῶντες καὶ βωμοὺς ἀνάπτοντες ὡς θεοὺς προσκυνεῖσθαι προσέταξαν. πολλῷ δὲ ὕστερον διὰ τὸν πολὺν χρόνον ὑπὸ τῶν μεταγενεστέρων ὄντως θεοὶ εἶναι ἐνομίσθησαν. ὅμως τῆς ὑπαρχῆς μιᾶς οὔσης, βασιλείας πολλαὶ διαιρέσεις τοῦτον ἐγένοντο τὸν τρόπον. Πέρσαι πρῶτοι τῆς ἐξ οὐρανοῦ πεσούσης ἀστραπῆς λαβόντες ἄνθρακας τῇ οἰκείᾳ διεφύλαξαν τροφῇ, καὶ ὡς θεὸν οὐράνιον προτιμήσαντες τὸ πῦρ, ὡς πρῶτοι προσκυνήσαντες ὑπ' αὐτοῦ τοῦ πυρὸς πρῶτοι βασιλείας τετίμηνται. μεθ' οὓς Βαβυλώνιοι ἀπὸ τοῦ ἐκεῖ πυρὸς ἄνθρακας κλέψαντες καὶ διασώσαντες εἰς τὰ ἑαυτῶν καὶ προσκυνήσαντες καὶ αὐτοὶ ἀκολούθως ἐβασίλευσαν, ἰγύπτιοι δὲ ὁμοίως πράξαντες καὶ τὸ πῦρ ἰδίᾳ διαλέκτῳ Φθάε καλέσαντες, ὃ ἑρμηνεύεται Ἥφαιστος, οὗ τῷ ὀνόματι καὶ ὁ παρ' αὐτοῖς πρῶτος βασιλεύσας προσαγορεύεται. τοῦτον μὲν οὖν τὸν τρόπον χρησάμενοι καὶ οἱ κατὰ τόπον βασιλεύσαντες καὶ ἵδρυμα ποιήσαντες καὶ βωμοὺς εἰς τιμὴν τοῦ πυρὸς ἀνάψαντες τῆς μὲν βασιλείας οἱ πλεῖστοι ἀπεσβέσθησαν, τοῦ δὲ τὰ ξόανα σέβειν οὐκ ἐπαύσαντο διὰ τὴν κακὴν τῶν μάγων ἐπίνοιαν εὑρόντων αὐτοῖς προφάσεις κρατεῖν αὐτοὺς πρὸς τὴν ματαίαν λατρείαν δυναμένας·","english":"They worshipped him as a god. Following this example, the others there also honor those struck by lightning as beloved of the gods, burying them in temples and setting up statues in the forms of their own dead. From this, the rulers in various places likewise emulated them, and most of them, for those they loved who did not die by lightning, ordered that their tombs be honored with temples and statues, and that altars be kindled, so that they might be worshipped as gods. Much later, because of the long passage of time, they came to be considered by later generations as truly gods. Nevertheless, although the origin was one, many divisions of kingship occurred in this way. The Persians, first taking coals from the lightning that fell from heaven, preserved them with their own fuel, and, honoring fire as a heavenly god, because they were the first to worship it, were themselves first honored with kingship by that fire. After them, the Babylonians, stealing coals from that fire and preserving them in their own land, and also worshipping them, subsequently ruled. The Egyptians, acting similarly, called the fire in their own dialect Phtha, which is interpreted as Hephaestus, by whose name their first king is also called. In this manner, then, the kings who ruled in various places, having made a foundation and kindled altars in honor of fire, were for the most part extinguished from their kingship, but they did not cease to reverence the statues, because of the evil contrivance of the magi, who found pretexts for them that were able to keep them in their vain worship.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Φθάε","severity":"info","text":"The Greek Φθάε transliterates the Egyptian god Ptah, here equated with Hephaestus, the Greek god of fire and craftsmanship.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The association of fire worship with kingship reflects a common ancient Near Eastern motif, where rulers claimed divine favor through control of sacred fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from the origin of idolatry (lightning victims) to the political division of kingdoms, linking religious practice to royal legitimacy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement’s euhemeristic explanation of gods as deified humans and fire as a stolen element reflects early Christian apologetic strategies against pagan polytheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'τῆς μὲν βασιλείας οἱ πλεῖστοι ἀπεσβέσθησαν' is ambiguous: it may mean 'most were extinguished from kingship' or 'most kingdoms were extinguished'; the English draft opts for the former.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς μὲν βασιλείας οἱ πλεῖστοι ἀπεσβέσθησαν' could be read as 'most of the kings were extinguished from their kingship' or 'most of the kingdoms were extinguished'; the English draft takes the former reading."],"confidence":"high","notes":[]},{"i":146,"ref":"p146","source":"ἱδρύσαντες γὰρ αὐτὰ μαγικαῖς τελεταῖς ἑορτὰς αὐτοῖς ὥρισαν ἔκ τε θυμάτων, σπονδῶν, αὐλῶν τε καὶ κρότων, ὧν προφάσει οἱ ἀνόητοι ἀπατώμενοι, καίτοι τῆς βασιλείας αὐτῶν ἀφαιρεθείσης, αὐτοὶ τῶν παρελθουσῶν θρησκειῶν οὐκ ἀπολείπονται· ἐπὶ τοσοῦτον τῆς ἀληθείας διὰ τὴν ἡδυπάθειαν προετίμησαν τὴν πλάνην. οἳ καὶ μετὰ μέθην παραβώμιον ἐπολολύζουσιν, τῆς ψυχῆς ἐκ βάθους ὥσπερ δι' ὀνείρων αὐτοῖς τὴν μέλλουσαν ἐπὶ ταῖς τοιαύταις αὐτῶν πράξεσιν προαγγελλούσης τιμωρίαν. Πολλῶν οὖν ἐν βίῳ παρελθουσῶν θρησκειῶν πάρεσμεν φέροντες ὑμῖν (οἱ ἀγαθοὶ ἔμποροι) ἐκ προγόνων ἡμῖν παραδοθείσης καὶ φυλαχθείσης θρησκείας ὡς σπέρματα φυτῶν, δεικνύντες καὶ ἐπὶ τῇ ὑμετέρᾳ κρίσει καὶ ἐξουσίᾳ τιθέντες. τὸ ὑμῖν δοκοῦν ἐπιλέξασθε. ἐὰν μὲν οὖν τὰ ἡμέτερα ἕλησθε, οὐ μόνον δαίμονας καὶ τὰ ἐκ δαιμόνων πάθη φυγεῖν δυνήσεσθε, ἀλλ' αὐτοὶ αὐτὰ φυγαδεύοντες καὶ ἱκετευόμενοι ὑπ' αὐτῶν καὶ τῶν εἰσαεὶ ἐσομένων ἀγαθῶν ἀπολαύσετε. ἐπείγε τοὐναντίον ἐν μὲν τῷ νῦν βίῳ ὑπὸ δαιμόνων ἀλλοκότοις πάθεσιν ἐνυβριζόμενοι, ἐπὶ τῇ ἐκ τοῦ σώματος ἀπαλλαγῇ καὶ τὰς ψυχὰς εἰσαεὶ κολασθησομένας ἕξετε, τὰ ἀληθῆ οὐ θεοῦ καταδικάζοντος, ἀλλὰ κακῶν πράξεων τοιαύτην ἐχουσῶν κρίσιν. οἱ γὰρ δαίμονες διὰ τῆς αὐτοῖς ἀποδοθείσης τροφῆς ἐξουσίαν ἔχοντες ὑπὸ τῶν ὑμετέρων χειρῶν εἰς τὰ ὑμέτερα εἰσκρίνεται σώματα. ἐνδομυχήσαντες γὰρ πολλῷ τῷ χρόνῳ καὶ τῇ ψυχῇ ἀνακίρνανται. καὶ διὰ τὴν ἀμέλειαν τῶν ἑαυτοῖς βοηθεῖν","english":"they set them up with magical rites, appointed festivals for them with sacrifices, libations, flutes, and clapping, on the pretext of which the foolish are deceived, and although their kingdom has been taken away, they themselves do not abandon the past religions; to such an extent they preferred error to truth because of pleasure. And after drunkenness they howl around the altar, their soul from its depths, as if through dreams, announcing to them the future punishment for such deeds. Since many religions have passed away in life, we are present, bringing to you (we, the good merchants) a religion handed down and preserved by our ancestors as seeds of plants, showing and placing it under your judgment and authority. Choose what seems good to you. If you choose our teachings, you will be able not only to flee from demons and the passions that come from demons, but you yourselves will put them to flight, and, being entreated by them, you will enjoy the goods that will always be. But on the contrary, in the present life you will be insulted by demons with strange passions, and at the departure from the body you will have your souls punished forever, not because God condemns the truth, but because evil deeds have such a judgment. For the demons, having authority through the food given to them, are insinuated by your hands into your bodies. Having dwelt within for a long time, they mingle with the soul. And because of the negligence of those who could help themselves","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μαγικαῖς τελεταῖς","severity":"info","text":"The phrase 'magical rites' refers to the ritual practices associated with the cult of the dead, which the author condemns as deceptive and idolatrous.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαίμονες","severity":"info","text":"In this context, 'demons' are malevolent spirits that deceive humans and cause passions; the author contrasts them with the true God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"παραβώμιον ἐπολολύζουσιν","severity":"info","text":"The practice of howling around the altar after drunkenness reflects contemporary pagan rituals, which early Christian writers often criticized as frenzied and immoral.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πολλῶν οὖν ἐν βίῳ παρελθουσῶν θρησκειῶν","severity":"info","text":"This sentence marks a rhetorical shift from critique of pagan practices to a direct appeal, presenting the Christian tradition as a preserved 'religion' handed down from ancestors.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"οἱ ἀγαθοὶ ἔμποροι","severity":"info","text":"The self-designation 'good merchants' is a metaphor for the apostles or preachers who bring the true faith; this imagery appears in early Christian literature, e.g., the Didache.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰσκρίνεται","severity":"caution","text":"The verb 'insinuated' (εἰσκρίνεται) is textually uncertain; the manuscript may have a variant reading, but the sense of demons entering bodies through food is clear.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ψυχῆς ἐκ βάθους' could be read as 'from the depth of the soul' or 'from the depths of the soul,' but the meaning of premonition is consistent.","The identity of 'the good merchants' is ambiguous: it may refer to the apostles, the author himself, or a generic group of Christian preachers."],"confidence":"high","notes":[]},{"i":147,"ref":"p147","source":"μὴ νοούντων ἢ καὶ μὴ βουλομένων, τούτων αὐτῶν ἐπὶ τῇ τοῦ σώματος λύσει ἡ ψυχὴ τῷ δαίμονι ἡνωμένη ἀνάγκην ἔχει φέρεσθαι ὑπ' αὐτοῦ εἰς οὓς βούλεται τόπους. τὸ δὲ πάντων χαλεπώτατον, ἐπὰν ἐν τῇ τῶν ὅλων συντελείᾳ ὁ δαίμων τὰ πρῶτα εἰς τὸ καθαῖρον πῦρ ἀποδοθῇ, ἡ συγκραθεῖσα αὐτῷ ψυχὴ ἀνάγκην ἔχει αὐτὴ μὲν ἀπορρήτως κολάζεσθαι, ὁ δὲ δαίμων ἥδεσθαι. ἡ γὰρ ἐκ φωτὸς οὖσα τὴν ἀλλόφυλον τοῦ πυρὸς φλόγα μὴ φέρουσα βασανίζεται, ὁ δὲ ἐν τῇ τοῦ γένους αὐτοῦ ὢν οὐσίᾳ μεγάλως ἥδεται, δεσμὸς δύσρηκτος γενόμενος τῆς ὑπ' αὐτοῦ συμποθείσης ψυχῆς. τὸ δὲ τοὺς δαίμονας γλίχεσθαι εἰς τὰ ἀνθρώπων εἰσδύειν σώματα, αἰτία αὕτη. πνεύματα ὄντες καὶ τὴν ἐπιθυμίαν ἔχοντες εἰς βρωτὰ καὶ ποτὰ καὶ συνουσίαν, μεταλαμβάνειν δὲ μὴ δυνάμενοι διὰ τὸ πνεύματα εἶναι καὶ δεῖσθαι ὀργάνων τῶν πρὸς τὴν χρῆσιν ἐπιτηδείων, εἰς τὰ ἀνθρώπων εἰσίασιν σώματα, ἵνα ὥσπερ ὑπουργούντων ὀργάνων τυχόντες, ὧν θέλουσιν, ἐπιτυχεῖν δυνατοὶ ὦσιν, εἴτε βρωτῶν, διὰ τῶν ἀνθρώπου ὀδόντων, εἴτε συνουσίας, διὰ τῶν ἐκείνου αἰδοίων. ὅθεν πρὸς τὴν τῶν δαιμόνων φυγὴν ἡ ἔνδεια καὶ ἡ νηστεία καὶ ἡ κακουχία οἰκειότατόν ἐστιν βοήθημα. εἰ γὰρ τοῦ μεταλαμβάνειν χάριν εἰσέρχονται εἰς ἀνθρώπου σῶμα, δῆλον ὅτι κακουχίᾳ φυγαδεύονται. ἀλλ' ἐπειδὴ ἔνια δεινότερα τυγχάνοντα προσφιλονεικήσαντα καίτοι τιμωρούμενα τῷ τιμωρουμένῳ προσμένει σώματι, διὰ τοῦτο χρὴ προσφεύγειν θεῷ εὐχαῖς καὶ δεήσεσιν ἀπεχομένους τε πάσης ἀκαθάρτου προφάσεως, ὅπως ἡ τοῦ θεοῦ χεὶρ εἰς ἴασιν αὐτοῦ ἐπιψαῦσαι δυνηθῇ ὡς ἁγνοῦ καὶ πιστεύοντος.","english":"not understanding or even not willing, at the dissolution of the body their soul, united with the demon, is compelled to be carried by it into whatever places it wishes. But the most grievous thing of all is that at the consummation of all things, when the demon is first delivered to the purifying fire, the soul mingled with it is compelled to be ineffably punished, while the demon rejoices. For the soul, being from light, unable to bear the alien flame of fire, is tormented, while the demon, being in the substance of its own kind, greatly rejoices, having become an unbreakable bond with the soul it has co-desired. And the reason why demons strive to enter into human bodies is this: being spirits and having desire for food, drink, and intercourse, but unable to partake because they are spirits and need organs suitable for such use, they enter into human bodies, so that, obtaining organs as servants, they may be able to obtain what they wish, whether food through human teeth or intercourse through human genitals. Hence, for the expulsion of demons, want, fasting, and bodily hardship are the most suitable aids. For if they enter a human body for the sake of partaking, it is clear that they are driven away by hardship. But since some more terrible ones, persisting even when punished, remain in the body that is punished, for this reason one must take refuge in God with prayers and supplications, abstaining from every unclean pretext, so that the hand of God may be able to touch him for healing as one who is pure and believing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ τοῦ σώματος λύσει","severity":"info","text":"The phrase 'at the dissolution of the body' refers to death, a standard concept in early Christian anthropology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δαίμων","severity":"info","text":"Here 'demon' denotes a malevolent spirit, distinct from the neutral daimon of classical Greek, reflecting early Christian demonology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τὸ καθαῖρον πῦρ","severity":"info","text":"The 'purifying fire' at the consummation of all things echoes eschatological themes in early Christian and Jewish apocalyptic literature, such as the final judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ πάντων χαλεπώτατον","severity":"info","text":"This phrase marks a rhetorical climax, intensifying the description of the soul's fate with the demon in the final fire.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νηστεία","severity":"info","text":"The recommendation of fasting and hardship to expel demons parallels ascetic practices in early Christian monasticism, e.g., in the Desert Fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δεσμὸς δύσρηκτος","severity":"caution","text":"The phrase 'unbreakable bond' may imply an indissoluble union of soul and demon, but the text later allows for expulsion through asceticism, creating a tension.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the soul and the demon at the final fire is ambiguous: the soul is punished while the demon rejoices, but the text does not clarify whether the soul is ultimately separable or eternally bound.","The phrase 'δεσμὸς δύσρηκτος' could be interpreted as a temporary bond that can be broken by divine intervention, but the text does not resolve this."],"confidence":"high","notes":[]},{"i":148,"ref":"p148","source":"δεῖ δὲ καὶ ἐν ταῖς εὐχαῖς τὸ θεῷ προσπεφευγέναι ὁμολογεῖν καὶ διαμαρτύρεσθαι τὴν τοῦ δαίμονος οὐκ ἀπείθειαν, ἀλλὰ βραδυτῆτα. πάντα γὰρ τῷ πιστεύοντι γίνεται, ἀπιστοῦντι δὲ οὐδέν. ὅθεν αὐτοὶ οἱ δαίμονες, εἰδότες ὧν ἐπικρατοῦσιν τῆς πίστεως τὴν ποσότητα, ἀναλογοῦσαν ἐπιμετροῦσιν αὐτῶν τὴν ἐπιμονήν. διὰ τοῦτο τοῖς ἀπιστοῦσιν ἐπιμένουσιν, τοῖς δὲ δυσπίστοις ἐνβραδύνουσιν, τοῖς δὲ παντάπασιν πιστεύσασι καὶ εὖ πράττουσιν οὐδὲ πρὸς·οπὴν ὥρας συνεῖναι δύνανται. ἡ γὰρ ψυχὴ τῇ πρὸς θεὸν πίστει ὡς εἰς ὕδατος φύσιν τραπεῖσα τὸν δαίμονα ὡς σπινθῆρα πυρὸς ἀποσβέννυσιν. κάματος οὖν ἐστιν ἑκάστῳ ἐννοηθῆναι τὴν τοῦ ἐν αὐτῷ δαίμονος φυγήν. ἀνακιρνάμενοι γὰρ ταῖς ψυχαῖς, ὅπως τις τῆς αὑτοῦ σωτηρίας ἀμελήσῃ, ἐνθυμήσεις πρὸς ἃ βούλονται ὑποβάλλουσιν εἰς τὸν ἑκάστου νοῦν. ὅθεν πολλοὶ οὐκ εἰδότες, πόθεν ἐνεργοῦνται, ταῖς τῶν δαιμόνων κακαῖς ὑποβαλλομέναις ἐπινοίαις ὡς τῷ τῆς ψυχῆς αὐτῶν λογισμῷ συντίθενται. διὸ πρὸς τοὺς σσζειν αὐτοὺς δυναμένους ἐλθεῖν ὀκνηρότεροι γίνονται καὶ [τοὺς] ὑπ' αὐτῶν τῶν ἐνεδρευόντων δαιμόνων ἀναλισκόμενοι ἀγνοοῦσιν. ὑπὸ μὲν οὖν τῶν ταῖς ψυχαῖς αὐτῶν ἐνδομυχούντων δαιμόνων ἐπιδίδοται αὐτοῖς ἐνθυμεῖσθαι ὡς οὐ δαίμονος ἐνοχλοῦντος, ἀλλὰ σωματικῆς νόσου (οἷον ἢ ὕλης δριμείας ἢ χολῆς ἢ φλέγματος ἢ αἵματος ἀμετρία ἢ μήνιγγος φλεγμονῆς ἢ ἄλλου τινός). εἰ δὲ καὶ τοῦτο ἦν, οὐδὲ αὐτὸ ἀπήλλακται δαίμονος εἶδος εἶναι. ἡ γὰρ καθόλου καὶ γεώδης ψυχή, αἰτίᾳ πάντων βρωτῶν διικνουμένη, ὑπὸ τῆς πλείονος τροφῆς ἐπὶ πλεῖον","english":"It is necessary also in prayers to confess that one has fled to God and to testify that the demon's delay, not its disobedience, is the issue. For everything happens for the believer, but nothing for the unbeliever. Hence the demons themselves, knowing the quantity of faith over which they prevail, proportionally measure out their own persistence. For this reason they persist with the unbelieving, they linger with the distrustful, but with those who have fully believed and act rightly they cannot remain even for an instant. For the soul, by faith in God, as if transformed into the nature of water, extinguishes the demon like a spark of fire. It is therefore a labor for each to comprehend the flight of the demon within him. For, mingling with souls, so that one may neglect his own salvation, they suggest thoughts toward what they wish into each person's mind. Hence many, not knowing from where they are influenced, assent to the evil suggestions of demons, which are instilled, as if to the reasoning of their own soul. Therefore they become more reluctant to go to those who can save them, and, being consumed by the very demons that ambush them, they are unaware. Now, by the demons dwelling within their souls, it is suggested to them that it is not a demon troubling them, but a bodily disease (such as an excess of sharp humor, or bile, or phlegm, or blood, or inflammation of the membrane, or something else). But even if this were so, it would not be free from being a form of demon. For the soul, which is universal and earthy, penetrating through the cause of all foods, by excessive nourishment is more...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δεῖ δὲ καὶ ἐν ταῖς εὐχαῖς τὸ θεῷ προσπεφευγέναι ὁμολογεῖν","severity":"info","text":"The passage insists that prayer must include a confession of having fled to God, framing the demon's delay (βραδυτῆτα) as the problem, not disobedience.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βραδυτῆτα","severity":"info","text":"βραδυτῆτα (delay) is a key term: the demon's persistence is measured by the believer's faith, and the delay is a tactical hesitation, not outright refusal.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"δαίμονος","severity":"info","text":"In early Christian demonology, demons were thought to inhabit the soul and cause physical ailments; this passage explicitly rejects a purely medical explanation for demonic influence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἡ γὰρ ψυχὴ τῇ πρὸς θεὸν πίστει ὡς εἰς ὕδατος φύσιν τραπεῖσα τὸν δαίμονα ὡς σπινθῆρα πυρὸς ἀποσβέννυσιν","severity":"info","text":"The image of faith as water extinguishing a demon like a spark echoes similar metaphors in early Christian ascetic literature, e.g., the idea of the soul as a fire-quenching element.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὑπὸ μὲν οὖν τῶν ταῖς ψυχαῖς αὐτῶν ἐνδομυχούντων δαιμόνων","severity":"info","text":"The passage shifts from general demonic persistence to a specific argument that demons cause believers to misattribute spiritual affliction to physical illness, marking a rhetorical climax.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἢ μήνιγγος φλεγμονῆς","severity":"caution","text":"The list of bodily diseases (e.g., μήνιγγος φλεγμονῆς, inflammation of the membrane) may reflect contemporary medical theory; the text is ambiguous whether this is a genuine concession or a rhetorical device.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἢ μήνιγγος φλεγμονῆς' could refer to meningitis or another membrane inflammation; the exact medical referent is uncertain.","The Coptic Vorlage (not extant) may have influenced the Greek text; the English draft's 'sharp humor' translates 'δριμείας' but the medical context is unclear."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":149,"ref":"p149","source":"προσληφθεῖσα, αὐτὴ μὲν ὡς συγγενεῖ ἑνοῦται τῷ πνεύματι (ὅπερ ἐστὶν ἀνθρώπου ψυχή), τὸ δὲ τῆς τροφῆς ὑλῶδες τῷ σώματι ἑνωθὲν ὡς δεινὸς αὐτῷ ὑπολείπεται ἰός. διὸ ἐπὶ πάντων καλὸν ἡ αὐτάρκεια. τινὲς δὲ τῶν κακούργων δαιμόνων ἄλλως ἐνεδρεύουσιν, τὴν ἀρχὴν οὐδὲ ὅτι εἰσὶν ἐνφαίνοντες, ὅπως ἡ κατ' αὐτῶν σπουδὴ μὴ γένηται, εὐκαίρως δὲ ὀργῆς προφάσει, ἔρωτος ἢ ἄλλου τινὸς ἤτοι ξίφει ἢ βρόχῳ ἢ κρημνῷ ἢ ἑτέρῳ τινὶ τὸ σῶμα αἰφνιδίως ἐνυβρίζουσιν καὶ εἰς τέλος κολασθησομένας καθιστᾶσιν τῶν ἀνακεκραμένων τὰς ἠπατημένας αὐτοῖς ψυχάς, ὡς ἔφαμεν, εἰς τὸ καθάρσιον χωρήσαντες πῦρ. ἄλλοι δὲ ἄλλως ἐνεδρευόμενοι οὐ προσίασιν ἡμῖν, ταῖς τῶν κακούργων δαιμόνων ἐνθυμήσεσιν ἀπατώμενοι ὡς ὑπὸ μὲν τῶν θεῶν αὐτῶν ταῦτα πάσχοντες διὰ τὴν πρὸς αὐτοὺς ἀμέλειαν, θυσίαις δὲ αὐτοὺς διαλλάσσειν δυνάμενοι, καὶ ὅτι μὴ χρὴ αὐτοὺς ἡμῖν προσιέναι, ἀλλὰ τοὐναντίον φεύγειν καὶ μισεῖν. καὶ ὁμῶς μισοῦσιν καὶ φεύγουσιν τοὺς μᾶλλον ἐλεῶντας καὶ ἐπ' εὐεργεσίᾳ αὐτοὺς διώκοντας. μισοῦντες οὖν καὶ φεύγοντες ἡμᾶς ἐνεδρεύονται, οὐκ εἰδότες πόθεν αὐτοῖς τὰ ἐναντία τῇ αὐτῶν σωτηρίᾳ φρονεῖν γίνεται· οὔτε γὰρ ἡμεῖς αὐτοὺς μὴ βουλομένους πρὸς σωτηρίαν νεῦσαι βιάσασθαι δυνάμεθα (ἐπεὶ μὴ τοσαύτην νῦν κατ' αὐτῶν ἔχομεν ἐξουσίαν) οὔτε αὐτοὶ ἀφ' ἑαυτῶν τὴν κακὴν τοῦ δαίμονος ἐνθύμησιν νοῆσαι δύνανται (οὐ γὰρ ἴσασιν ὅθεν αὐτοῖς αἱ τῶν κακῶν ἐνθυμήσεις ὑποβάλλονται). εἰσὶν δὲ [οὗτοι], οὓς οἱ δαίμονες καθ' ἃς βούλονται μορφὰς ἐπιφαινόμενοι φοβοῦσιν.","english":"Having been taken in, it is united with the spirit as a kindred thing (which is the soul of a human), while the material part of the food, having been united with the body, remains in it as a grievous poison. Therefore, in all things, self-sufficiency is good. But some of the evil demons lie in wait in another way, not even showing at the outset that they exist, so that zeal against them may not arise, and at an opportune moment, under the pretext of anger, love, or some other passion, they suddenly outrage the body with a sword, a noose, a precipice, or something else, and they consign the deceived souls of those who have been mingled with them, as we have said, to the purifying fire, to be punished forever. Others, being ambushed in different ways, do not approach us, being deceived by the thoughts of the evil demons, as if they suffer these things from the gods themselves because of their neglect of them, and as if they are able to reconcile them by sacrifices, and that they should not approach us, but on the contrary should flee and hate us. And indeed they hate and flee those who rather pity them and pursue them for their benefit. Hating and fleeing us, then, they are ensnared, not knowing whence it comes to them to think things contrary to their own salvation. For neither can we force them if they are unwilling to incline toward salvation (since we do not now have such authority over them), nor can they by themselves perceive the evil thought of the demon (for they do not know whence the thoughts of evils are suggested to them). And there are those whom the demons, appearing in whatever forms they wish, frighten.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὸ καθάρσιον πῦρ","severity":"info","text":"The phrase 'purifying fire' (τὸ καθάρσιον πῦρ) likely refers to a post-mortem cleansing fire, a concept found in some early Christian and Jewish apocalyptic traditions, distinct from eternal damnation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαιμόνων","severity":"info","text":"The passage describes demons as deceivers who cause self-destructive acts (sword, noose, precipice) and manipulate humans into avoiding Christian helpers. This reflects early Christian demonology, where demons exploit human passions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general principle (self-sufficiency) to specific demonic tactics: hidden ambush leading to suicide, then deception causing avoidance of Christians, and finally demonic intimidation. This tripartite structure catalogues demonic strategies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐνθύμησις","severity":"info","text":"The concept of demons implanting evil thoughts (ἐνθύμησις) parallels the Shepherd of Hermas (Mandate 6.2), where the devil suggests wicked desires. Both texts emphasize human inability to discern the source of such thoughts without divine aid.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰσὶν δὲ [οὗτοι]","severity":"caution","text":"The bracketed [οὗτοι] indicates a textual lacuna or editorial insertion. The Greek manuscripts may vary; the sense is that there exist people whom demons frighten by appearing in various forms. The reading is conjectural.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This homily's detailed demonology influenced later monastic literature, such as the Life of Antony, where demons similarly cause suicidal thoughts and deceive the faithful. The motif of demons using 'pretexts' (προφάσει) recurs in Evagrius Ponticus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who have been mingled with them' (τῶν ἀνακεκραμένων) is ambiguous: it may refer to souls that have become entangled with demons, or to those who have partaken of the impure food mentioned earlier.","The phrase 'purifying fire' could be interpreted as either a temporary cleansing fire (purgatorial) or a final punishment; the text does not specify duration or outcome beyond 'punished forever' (εἰς τέλος κολασθησομένας)."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":150,"ref":"p150","source":"ἔσθ' ὅτε δὲ καὶ τοῖς νοσοῦσιν θεραπείας συντάσσουσιν καὶ οὕτως τοῖς προηπατημένοις θεῶν δόξαν ἀποφέρονται καὶ τοῦ δαίμονας εἶναι τοὺς πολλοὺς λανθάνουσιν, ἀλλ' οὐχ ἡμᾶς τοὺς εἰδότας αὐτῶν τὸ μυστήριον, τίνος ἕνεκα τοιαῦτα πράττουσιν, ἑαυτοὺς κατ' ὄναρ καθ' ὧν τὴν ἐξουσίαν ἔχουσι μεταμορφοῦντες. καὶ οὓς μὲν φοβοῦσιν, οἷς δὲ χρηματίζουσιν καὶ θυσίας ἀπαιτοῦσιν καὶ συνεστιᾶσθαι κελεύουσιν, ἵνα αὐτῶν τὰς ψυχὰς συνπίνωσιν. ὡς γὰρ οἱ δεινοὶ ὄφεις τοῖς αὑτῶν πνεύμασιν τοὺς στρουθοὺς ἐπισπῶνται, οὕτω καὶ αὐτοὶ τοὺς μεταλαμβάνοντας τῆς αὐτῶν τραπέζης (διά γε τῶν βρωτῶν καὶ ποτῶν ἀνακραθέντες αὐτῶν τῷ νῷ) εἰς τὸ ἴδιον αὐτῶν ἐπισπῶνται βούλημα, μεταμορφοῦντες ἑαυτοὺς κατ' ὄναρ κατὰ τὰς τῶν ξοάνων ἰδέας, ἵνα τὴν πλάνην αὐξήσωσιν. τὸ γὰρ ξόανον οὔτε ζῷόν ἐστιν οὔτε θεῖον ἔχει πνεῦμα, ὁ δὲ ὀφθεὶς δαίμων τῇ μορφῇ ἀπεχρήσατο. πόσοις κατ' ὄναρ ὁμοίως ἄλλοις ὤφθησαν καὶ ὕπαρ συναντήσαντες ἀλλήλοις [πρὸς] τὸ κατ' ὄναρ ἀντιβάλλοντες οὐ συνεφώνησαν; ὥστε οὐκέτι ὄναρ ἐπιφάνεια ἐκεῖνό ἐστιν, ἀλλ' ἢ δαίμονός ἐστιν ἢ ψυχῆς [τὰ] ἐπιγενήματα τοῖς παριοῦσι φόβοις καὶ ἐπιθυμίᾳ ἀποδιδούσης τὰς ἰδέας· ἡ γὰρ φόβῳ τὸν νοῦν πληγεῖσα, διὰ ὀνείρων τὰς ἰδέας ἀποκυίσκει. εἰ δὲ τὰ ξόανα οἴεσθε ὡς ἔνπνοα ὑπάρχοντα τὰ τοιαῦτα ἐνεργεῖν δύνασθαι, ἐπὶ ζυγοῦ ἐπιστήσαντες αὐτά, ἴσου ὄντος τοῦ κανόνος, τὸ ἀντίρροπον ἐπὶ τῆς ἑτέρας πλάστιγγος θέντες, ἀξιώσατε αὐτὰ ἢ ὁλκότερα γενέσθαι ἢ κουφότερα, καὶ οὕτως ἐὰν γένηται, ἔνπνοά ἐστιν· ἀλλ' οὐ γίνεται· εἰ δὲ ἔσται, οὔπω τὸ τοιοῦτο θεός ἐστιν.","english":"Sometimes, however, they prescribe treatments for the sick, and in this way they gain a reputation as gods among those who have been previously deceived, and the many are unaware that they are demons—but not we, who know their secret, why they do such things, transforming themselves in dreams into the forms of those over whom they have power. And some they frighten, to others they give oracles, demand sacrifices, and command them to feast together, so that they may drink down their souls. For just as clever snakes draw sparrows to themselves by their breath, so also do these draw those who partake of their table (by mixing themselves through foods and drinks with their mind) into their own will, transforming themselves in dreams according to the forms of their statues, in order to increase the deception. For the statue is neither a living being nor does it have a divine spirit, but the demon that appeared made use of the form. How many have similarly appeared to others in dreams, and when they met each other in waking life and compared the dream, they did not agree? So that is no longer a dream apparition, but it is either a demon or the products of a soul giving back forms in response to passing fears and desires; for the soul, struck in the mind by fear, gives birth to forms through dreams. But if you think that statues, as if ensouled, are able to effect such things, set them on a balance, the beam being level, place a counterweight on the other pan, and ask them to become either heavier or lighter; if this happens, they are ensouled—but it does not happen; and if it should happen, such a thing is not yet a god.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ξόανον","severity":"info","text":"ξόανον (xóanon) denotes a carved cult statue, often of wood, distinct from a living being or a vessel of divine spirit. The author uses it to argue that statues are inanimate and cannot be gods.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαίμων","severity":"info","text":"The homily distinguishes between gods and demons (δαίμονες), reflecting early Christian polemic against pagan cults. Demons are portrayed as deceivers who mimic divine powers to lead humans astray.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὄφεις ... στρουθοὺς ἐπισπῶνται","severity":"info","text":"The simile of snakes drawing sparrows by breath echoes a common ancient trope (e.g., in Aelian, NA 1.54) about serpentine hypnosis, here applied to demonic influence through shared meals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ ... ἀξιώσατε","severity":"info","text":"The passage shifts from narrative to a hypothetical test (weighing statues on a balance) to refute the idea that statues are ensouled. This rhetorical device underscores the author's rational argument against idolatry.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνπίνωσιν","severity":"caution","text":"The verb συνπίνωσιν (synchronized form of συμπίνω) is a hapax or rare compound meaning 'drink together' or 'drink down'. The text may be corrupt; the sense is that demons consume souls through feasting.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἀντίρροπον ἐπὶ τῆς ἑτέρας πλάστιγγος θέντες' could be read as placing a counterweight on the other pan, but the exact procedure of the test is ambiguous. The reading assumes a simple balance test.","The clause 'οὔπω τὸ τοιοῦτο θεός ἐστιν' may be a textual corruption; 'οὔπω' (not yet) is unusual. The sense is that even if the statue moved, it would not prove it is a god."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":151,"ref":"p151","source":"καὶ γὰρ δακτύλῳ δαίμονος τοῦτο γενέσθαι δύναται. καὶ σκώληκες κινοῦνται,\n\nκαὶ θεοὶ οὐ λέγονται. ὅτι δὲ πρὸς τὰς προλήψεις ἡ ἑκάστου ψυχὴ ἰδέας δαιμόνων ἀπεικονίζει καὶ οὐχ οἱ λεγόμενοι θεοὶ ἐπιφαίνονται, σαφές ἐστιν ἐκ τοῦ Ἰουδαίοις μὴ ἐπιφαίνεσθαι. ἀλλ' ἐρεῖ τις· Πῶς οὖν χρηματίζουσιν τὰ μέλλοντα προσημαίνοντες; καὶ τοῦτο ψεῦδός ἐστιν. δεδόσθω δὲ ἀλήθεια εἶναι, οὔπω τὸ τοιοῦτο θεός ἐστιν. οὐ γὰρ εἴ τι μαντεύεται, θεός ἐστιν· ὅτι καὶ πύθωνες μαντεύονται, ἀλλ' ὑφ' ἡμῶν ὡς δαίμονες ὁρκιζόμενοι φυγαδεύονται. ἀλλ' ἐρεῖ τις· Ἐνίοις θεραπείας προστάσσουσιν. ψεῦδός ἐστιν· δεδόσθω δὲ οὕτως ἔχειν, οὔπω τὸ τοιοῦτο θεός ἐστιν. καὶ γὰρ ἰατροὶ ἰῶνται πολλοὺς καὶ θεοὶ οὔκ εἰσιν. ἀλλά (φησίν) ἰατροὶ οὐ πάντως ἰῶνται ἐκείνους, ὧν τὴν πρόνοιαν ποιοῦνται, οὗτοι δὲ καὶ χρηματίσαντες ἰῶνται. ἀλλ' ἴσασιν οἱ δαίμονες τὰ ὄντως πρὸς ἕκαστον πάθος προσῳκειωμένα βοηθήματα· διὸ ἰατροὶ ἐπιστήμονες ἰᾶσθαι δυνάμενοι, καὶ ταῦτα τὰ ὑπὸ ἀνθρώπων ἰαθῆναι δυνάμενα, ἀλλὰ καὶ μαντικὰ ὄντα καὶ εἰδότα πότε ἕκαστον ἐξ αὐτομάτου θεραπεύεται, τότε συντάσσουσιν τὰς θεραπείας, ἵνα ἑαυτοὺς ἐπιγράφωσιν. ἐπεὶ διὰ τί μετὰ πολὺν χρόνον χρηματίζουσιν τὰς ἰάσεις; διὰ τί δέ, εἰ πάντα δύνανται, ἄνευ τοῦ προσφέρειν τι τὴν ἴασιν οὐ ποιοῦνται; τίνος δὲ ἕνεκα τισὶν μὲν εὐξαμένοις θεραπείας προστάσσουσιν, ἐνίοις δὲ ἔσθ' ὅτε καὶ οἰκειοτέροις οὖσιν οὐ χρηματίζουσιν; οὕτως ὁπόταν ἐξ αὐτομάτου θεραπεία μέλλῃ γίνεσθαι, ἐπαγγέλλονται, ἵνα ἑαυτοὺς ἐπιγράψωσιν.","english":"For this can happen even by a demon's finger. And worms move, yet they are not called gods. That it is according to the preconceptions of each soul that images of demons are depicted, and that the so-called gods do not appear, is clear from the fact that they do not appear to Jews. But someone will say: How then do they give oracles, foretelling the future? This too is false. But let it be granted that it is true; still, such a thing is not a god. For not everything that prophesies is a god, since even ventriloquists prophesy, yet when exorcised by us as demons they are put to flight. But someone will say: They prescribe treatments for some. This is false. But let it be granted that it is so; still, such a thing is not a god. For physicians heal many and are not gods. But, he says, physicians do not always heal those for whom they provide care, whereas these both give oracles and heal. But demons know the remedies truly suited to each ailment; hence physicians who are knowledgeable can heal, and these are things that can be healed by humans, but being also prophetic and knowing when each ailment is spontaneously cured, they then prescribe the treatments, so as to claim the credit for themselves. For why do they prescribe cures only after a long time? And why, if they can do everything, do they not effect a cure without requiring an offering? And why is it that to some who pray they prescribe treatments, while to others, even those more closely connected, they sometimes give no oracle? Thus, whenever a cure is about to occur spontaneously, they announce it, so as to claim the credit for themselves.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δακτύλῳ δαίμονος","severity":"info","text":"The phrase 'by a demon's finger' is a proverbial expression for effortless or minimal demonic action, emphasizing the ease with which demons can cause effects.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πύθωνες","severity":"info","text":"Pythones (πύθωνες) refers to ventriloquists or soothsayers, often associated with the Pythian oracle at Delphi; here they are equated with demons subject to exorcism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰουδαίοις μὴ ἐπιφαίνεσθαι","severity":"info","text":"The claim that gods/demons do not appear to Jews reflects a common early Christian apologetic trope, paralleled in Justin Martyr and Origen, arguing that Jewish monotheism repels demonic manifestation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλ' ἐρεῖ τις","severity":"info","text":"The repeated phrase 'But someone will say' introduces a diatribal structure, where the speaker anticipates and refutes objections, a common rhetorical device in Greek philosophical and early Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαίμων","severity":"info","text":"In this homily, δαίμων consistently denotes a malevolent spirit, distinct from the neutral or positive sense in classical Greek; the text polemically equates pagan gods with demons.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσῳκειωμένα βοηθήματα","severity":"caution","text":"The phrase 'remedies truly suited' (προσῳκειωμένα βοηθήματα) is ambiguous: it may mean remedies naturally appropriate to each disease, or remedies that demons have adapted for their own purposes. The translation follows the former sense.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προσῳκειωμένα βοηθήματα' could be read as either 'naturally appropriate remedies' or 'remedies appropriated by demons'; the translation opts for the former.","The reference to 'Jews' (Ἰουδαίοις) may be generic or specific to contemporary Jewish communities; the text does not clarify."],"confidence":"high","notes":[]},{"i":152,"ref":"p152","source":"ἄλλοι δὲ νοσήσαντες καὶ εὐξάμενοι ἐξ αὐτομάτου ὑγιάναντες, οὓς ἐπεκαλέσαντο, ἐπέγραψαν καὶ ἀναθήματα ἐποίησαν. οἱ μέντοι γε μετὰ εὐχὴν διαφωνήσαντες τὰς ἀποτυχίας ἀναθεῖναι οὐ δύνανται. πλὴν εἰ οἱ συγγενεῖς τῶν τεθνεώτων ἢ ἐξ αὐτῶν τινες συνεζήτησαν τὰς ἀποτυχίας, πλείονας ἂν εὑρήκειτε τὰς ἀποτυχίας τῶν ἐπιτευγμάτων. ἀλλ' οὐδεὶς προειλημμένος αὐτοῖς τὸν κατ' αὐτῶν ἔλεγχον ἐκφᾶναι θέλει αἰδούμενος ἢ φοβούμενος, ἀλλὰ τοὐναντίον τὰ πιστὰ αὐτῶν ἀτοπήματα συνκρύβουσιν. πόσοι δὲ καὶ καταψεύδονται χρηματισμοὺς καὶ θεραπείας ἐξ αὐτῶν ἀποτελεσθείσας καὶ ταύτας βεβαιοῦνται μετὰ ὅρκων; πόσοι δὲ ἐπὶ μισθῷ ἑαυτοὺς ἐξέδωκαν, δι' ἐνίων ἐπινοιῶν πάσχειν τινὰ ἀναδεξάμενοι καὶ οὕτως κηρύξαντες, αὐτῶν τὸ πάθος ἀντιπαθείᾳ ἀποκατασταθέντες, κεχρηματίσθαι τὴν θεραπείαν λέγουσιν, ἵνα τὸ ἀναίσθητον ἐπιγράψωσιν σέβασμα; πόσα δὲ αὐτῶν ἐκ καταρχῆς μαγικῇ τέχνῃ ἐτελέσθη, ἵνα ὀνειροπολῇ καὶ χρηματίζῃ; καὶ ὅμως μακρῷ χρόνῳ καὶ ταῦτα διεφώνησεν. πόσοι δὲ νῦν τὰ τοιαῦτα κρατύνειν θέλοντες γοητεύουσιν; πλὴν οὐκ εἴ τι μαντικόν ἐστιν ἢ θεραπευτικόν, τοῦτο θεός ἐστιν. ὁ γὰρ θεὸς πάντα δύναται. ἐκεῖνος γάρ ἐστιν ἀγαθὸς καὶ δίκαιος, νῦν πᾶσιν μακροθυμῶν, ἵνα οἱ βουλόμενοι ἐφ' οἷς ἔπραξαν κακοῖς μεταμεληθέντες καὶ πολιτευσάμενοι ἐν ἡμέρᾳ, ᾗ τὰ πάντα κρίνεται, τῶν κατ' ἀξίαν ἀπολαύσωσιν. Διὸ νῦν ἄρξασθε ἀγαθῆς γνώσεως αἰτίᾳ θεῷ πειθόμενοι ἀντιλέγειν ὑμῶν ταῖς κακαῖς ἐπιθυμίαις καὶ ἐννοίαις, ἵνα δυνηθῆτε ἀνακαλέσασθαι τὴν πρώτην τῇ ἀνθρωπότητι παραδοθεῖσαν σωτήριον θρησκείαν.","english":"Others, having fallen ill and prayed, and having recovered spontaneously, inscribed the names of those they had invoked and set up votive offerings. Those, however, who died after prayer cannot dedicate their failures. Yet if the relatives of the deceased, or some of them, had investigated the failures, you would find more failures than successes. But no one who is prejudiced in their favor wishes to bring forth the refutation against them, either from shame or fear; on the contrary, they conceal their credible absurdities. How many also falsely claim oracles and healings accomplished by them, and confirm these with oaths? How many have hired themselves out for a fee, undertaking to suffer certain things through various contrivances, and having thus proclaimed, and having been restored from their affliction by a counter-affliction, they say that the cure was delivered by oracle, so that they might ascribe reverence to the insensible? How many of their works were accomplished from the beginning by magical art, so that they might dream and deliver oracles? And yet, after a long time, even these have failed. How many now, wishing to strengthen such things, practice sorcery? Nevertheless, if something is prophetic or healing, that is not God. For God can do all things. For He is good and just, now showing long-suffering to all, so that those who wish, having repented of the evil deeds they have done and having conducted themselves in a civilized manner on the day when all things are judged, may receive their due. Therefore, now begin good knowledge, persuaded by God as the cause, to contradict your evil desires and thoughts, so that you may be able to recall the saving religion first handed down to humanity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προειλημμένος","severity":"info","text":"The participle προειλημμένος (from προλαμβάνω) means 'prejudiced' or 'prepossessed,' i.e., already biased in favor of the gods or demons, thus unwilling to examine failures.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σέβασμα","severity":"info","text":"σέβασμα denotes an object of reverence or worship, often a cult statue or shrine; here it is used pejoratively of the 'insensible' (τὸ ἀναίσθητον) idol.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀντιπάθεια","severity":"info","text":"ἀντιπάθεια ('counter-affliction') refers to a magical or medical procedure where one ailment is cured by inducing another, a concept found in Greco-Roman folk medicine and magic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ νῦν ἄρξασθε","severity":"info","text":"The passage shifts from polemic against pagan oracles and healings to a hortatory conclusion, introduced by Διὸ νῦν ('Therefore now'), urging the audience to begin good knowledge and recall the original saving religion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"σωτήριον θρησκείαν","severity":"info","text":"The phrase 'saving religion' (σωτήριον θρησκείαν) echoes early Christian apologetic claims that Christianity is the restoration of a primordial, pure religion given to humanity, a topos found in works like the Clementine Homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνκρύβουσιν","severity":"caution","text":"The verb συνκρύβουσιν (a contracted form of συγκρύπτω) is rare; the standard form would be συγκρύπτουσιν. The spelling may reflect a scribal or dialectal variant.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξ αὐτομάτου' could mean 'spontaneously' or 'by chance,' but the context suggests 'spontaneously' as opposed to divine intervention.","The referent of 'αὐτῶν' in 'τὰ πιστὰ αὐτῶν ἀτοπήματα' is ambiguous: it could refer to the gods/demons or to the people who are prejudiced; the translation takes it as the gods/demons."],"confidence":"high","notes":[]},{"i":153,"ref":"p153","source":"οὕτω γὰρ ὑμῖν ἐξαυτῆς ἀνατελεῖ τὰ ἀγαθά, ἅτινα λαβόντες πεῖραν τῶν κακῶν τοῦ λοιποῦ καταλείψετε. ἀλλὰ τῷ δεδωκότι εὐχαριστήσατε, μετὰ τοῦ τῆς\n\nεἰρήνης βασιλέως εἰσαεὶ τῶν ἀπορρήτων ἀπολαύοντες ἀγαθῶν. ἐν δὲ τῷ παρόντι, ἀενάῳ ποταμῷ ἢ πηγῇ ἐπεί γε κἂν θαλάσσῃ ἀπολουσάμενοι ἐπὶ τῇ τρισμακαρίᾳ ἐπονομασίᾳ οὐ μόνον τὰ ἐνδομυχοῦντα ὑμῖν πνεύματα ἀπελάσαι δυνήσεσθε, ἀλλ' αὐτοὶ μηκέτι ἁμαρτάνοντες καὶ θεῷ ἀνενδοιάστως πιστεύοντες τὰ ἄλλων κακὰ πνεύματα καὶ δαιμόνια χαλεπὰ σὺν τοῖς δεινοῖς πάθεσιν ἀπελάσετε. ἐνίοτε δὲ μόνον ἐνιδόντων ὑμῶν φεύξονται· ἴσασιν γὰρ τοὺς ἀποδεδωκότας ἑαυτοὺς τῷ θεῷ, διὸ τιμῶντες αὐτοὺς πεφοβημένοι φεύγουσιν, ὥσπερ ἐχθὲς ἑωράκατε πῶς ἐμοῦ ἀναθεμένου μετὰ τὴν προσομιλίαν εὔξασθαι ὑπὲρ τῶν πασχόντων, αὐτὰ [τὰ πάθη] τῇ πρὸς τὴν θρησκείαν τιμῇ ἀνέκραγεν, βραχεῖαν ὥραν στέξαι μὴ δυνηθέντα. μὴ οὖν νομίσητε ὅτι ἡμεῖς ἄλλης φύσεως ὄντες κατὰ τοῦτο δαίμονας οὐ φοβούμεθα. τῆς γὰρ αὐτῆς ὑμῖν ἐσμεν φύσεως, ἀλλ' οὐ θρησκείας. διὸ ὑμῶν οὐ πολύ, ἀλλὰ τὸ πᾶν κρείττονες ὄντες καὶ ὑμᾶς τοιούτους γενέσθαι οὐ φθονοῦμεν, ἀλλὰ τοὐναντίον συμβουλεύομεν, εἰδότες ὅτι τοὺς θεῷ προσοικειωθέντας ταῦτα πάντα ἀγνώστως προτιμᾷ καὶ φοβεῖται. ὅνπερ γὰρ τρόπον Καίσαρος χιλιάρχῳ οἱ ὑποκείμενοι στρατιῶται διὰ τὴν τοῦ δεδωκότος ἐξουσίαν τὸν εἰληφότα οἴδασι τιμᾶν τοσοῦτον ὥστ' ἂν τοὺς ἐφεστῶτας λέγειν τούτῳ· Ἐλθέ, καὶ ἔρχεσθαι καὶ ἄλλῳ·","english":"Thus for you the good things will immediately arise, and having experienced the evils, you will abandon them for the future. But give thanks to the giver, enjoying forever the secret goods with the king of peace. In the present, however, having bathed in an ever-flowing river or spring, or even in the sea, with the thrice-blessed appellation, you will be able not only to drive out the spirits lurking within you, but, no longer sinning yourselves and believing in God without doubt, you will drive out the evil spirits and harsh demons of others, along with their terrible passions. Sometimes they will flee merely at your gaze; for they know those who have devoted themselves to God, and therefore, honoring them, they flee in fear, just as yesterday you saw how, when I, after the discourse, undertook to pray for the sufferers, the passions themselves cried out in honor of the worship, unable to endure even a brief hour. Do not think, therefore, that we, being of a different nature, are not afraid of demons in this respect. For we are of the same nature as you, but not of the same worship. Hence, being not a little, but entirely superior to you, we do not begrudge your becoming such, but on the contrary we advise you, knowing that all these things honor and fear those who have become intimate with God, without their knowing it. For just as soldiers subject to a Caesar's tribune know, because of the authority of the giver, to honor the recipient so much that those in command say to him, \"Come,\" and they come, and to another,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τρισμακαρίᾳ ἐπονομασίᾳ","severity":"info","text":"The 'thrice-blessed appellation' likely refers to the divine name invoked in baptismal or exorcistic contexts, possibly the Trinitarian formula.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀενάῳ ποταμῷ ἢ πηγῇ ... θαλάσσῃ","severity":"info","text":"Bathing in river, spring, or sea with a sacred name reflects early Christian adaptation of Jewish purification rites and pagan lustration practices, here given exorcistic power.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Καίσαρος χιλιάρχῳ","severity":"info","text":"The analogy of soldiers obeying a tribune because of the emperor's authority parallels the demonic fear of those empowered by God, a common trope in early Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐνίοτε δὲ μόνον ἐνιδόντων ὑμῶν φεύξονται","severity":"info","text":"This passage shifts from general exhortation to a specific claim about the power of the faithful's gaze, reinforcing the homily's rhetorical climax.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς γὰρ αὐτῆς ὑμῖν ἐσμεν φύσεως, ἀλλ' οὐ θρησκείας","severity":"info","text":"The distinction between shared nature and different worship underscores the homily's emphasis on conversion through practice, not innate superiority, a theme echoed in later ascetic literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τρισμακαρίᾳ ἐπονομασίᾳ' could refer to a specific liturgical formula (e.g., the Trisagion) or a general divine name; the text does not specify.","The identity of 'τῷ δεδωκότι' (the giver) is ambiguous: it may refer to God, Christ, or the homilist's authority figure."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":154,"ref":"p154","source":"Πορεύου, καὶ πορεύεσθαι, οὕτως καὶ ὁ θεῷ ἑαυτὸν ἀποδούς, πιστὸς ὤν, δαίμοσίν τε καὶ πάθεσιν μόνον λέγων ἀκούεται, καὶ ὑποχωροῦσιν δαίμονες πολὺ ἰσχυρότεροι ὄντες τῶν κελευόντων. ἀφράστῳ γὰρ δυνάμει τὸν ἑκάστου νοῦν ὁ θεὸς ὑποτάσσει ᾧ βούλεται. ὡς γὰρ τὸν Καίσαρα πεφόβηνται ὄντα ἄνθρωπον πολλοὶ ἡγεμόνες μετὰ πασῶν τῶν παρεμβολῶν καὶ πόλεων, τῆς ἑκάστου καρδίας τὴν τῶν ὅλων εἰκόνα προτιμᾶν σπευδούσης (θεοῦ γὰρ βουλῇ τὰ πάντα δεδουλωμένα φόβῳ τὴν αἰτίαν οὐκ οἶδεν), οὕτω καὶ τὸν θεῷ προσφεύγοντα καὶ τὴν δικαίαν πίστιν ὥσπερ εἰκόνα αὐτοῦ ἐν τῇ αὐτοῦ βαστάζοντα καρδίᾳ πάντα τὰ παθοποιὰ πνεύματα τιμᾷ καὶ φεύγει, φυσικῇ τινι ὁδῷ πεφοβημένα. Ἀλλ' ὅμως κἂν πάντες δαίμονες μετὰ πάντων τῶν παθῶν ὑμᾶς φεύγωσιν, οὐκ ἔστιν ἐν τούτῳ μόνον χαίρειν, ἀλλ' ἐν τῷ δι' εὐαρεστίαν τὰ ὀνόματα ὑμῶν ἐν οὐρανῷ ὡς ἀεὶ ζώντων ἀναγραφῆναι. οὕτω καὶ τὸ θεῖον ἅγιον πνεῦμα χαίρει ὅτι τὸν θάνατον νενίκηκεν ἄνθρωπος· τὸ γὰρ δαίμονας φυγαδεύειν εἰς τὴν ἄλλου ἴασιν γίνεται. ταῦτα δὲ λέγομεν οὐχ ὡς ἀρνούμενοι τὸ μὴ δεῖν ἄλλοις βοηθεῖν, ἀλλ' ὅτι μὴ χρὴ ἐπὶ τούτῳ τυφωθέντας ἑαυτῶν ἀμελεῖν. ἔσθ' ὅτε δέ τινας ἀνόμους ἄνδρας δαίμονες φεύγουσιν δι' ὄνομα τίμιον καὶ ἐνεδρεύονται ὅ τε ἀπελάσας καὶ ὁ ἱστορήσας· ὁ μὲν ἀπελάσας ὡς διὰ δικαιοσύνην προτιμηθεὶς οὐκ εἰδὼς τοῦ δαίμονος τὸ κακοῦργον (ἅμα τε γὰρ τὸ ὄνομα τετίμηκεν καὶ τῇ φυγῇ τὸν ἀσεβῆ εἰς οἴησιν δικαιοσύνης περιβαλὼν τοῦ μὴ μετανοεῖν ἠπάτησεν), ὁ δὲ ἱστορήσας ὡς εὐσεβεῖ συνχρησάμενος τῷ ἀπελάσαντι πρὸς τὴν ὁμοίαν πολιτείαν σπεύσας ἀπόλλυται.","english":"Go, and be going. Thus also the one who has given himself to God, being faithful, is heard when he speaks only to demons and passions, and demons, much stronger than those who command them, withdraw. For by an ineffable power God subjects the mind of each to whomever he wishes. For just as many governors with all their armies and cities fear Caesar, who is a man, because the heart of each hastens to honor the image of the whole (for all things enslaved by the will of God do not know the cause of their fear), so also everything that produces passions honors and flees from the one who flees to God and bears the right faith like an image of him in his heart, being afraid by some natural path. But nevertheless, even if all demons with all passions flee from you, it is not in this alone that you should rejoice, but in that through good pleasure your names are inscribed in heaven as of those always living. Thus also the divine holy Spirit rejoices that a man has conquered death; for putting demons to flight is for the healing of another. We say these things not as denying that one should not help others, but that it is not necessary, being puffed up by this, to neglect oneself. Sometimes demons flee from certain lawless men because of a venerable name, and both the one who drives them away and the one who witnesses it are ensnared: the one who drives them away, as having been honored for righteousness, not knowing the malice of the demon (for it has both honored the name and, by the flight, having cast the impious into an opinion of righteousness, deceived him so that he does not repent), and the one who witnesses it, as having associated with the pious one who drove them away, hastening to a similar way of life, is destroyed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πορεύου, καὶ πορεύεσθαι","severity":"info","text":"The opening imperative 'Go, and be going' echoes a hortatory pattern common in early Christian paraenesis, urging continuous spiritual progress.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαίμοσίν","severity":"info","text":"Here 'demons' are not merely evil spirits but personified passions (πάθεσιν), a conflation typical of Clement's moral psychology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ ὀνόματα ὑμῶν ἐν οὐρανῷ ὡς ἀεὶ ζώντων ἀναγραφῆναι","severity":"info","text":"The image of names inscribed in heaven as of the always living recalls the eschatological register of the saved (cf. Rev 20:12-15; Luke 10:20).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν Καίσαρα πεφόβηνται","severity":"info","text":"The analogy of fear of Caesar (a human ruler) by governors and armies reflects the Roman imperial context, where Caesar's authority was enforced by military and administrative power.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' ὅμως κἂν πάντες δαίμονες ... φεύγωσιν","severity":"info","text":"A concessive turn ('But nevertheless') shifts from the power of faith to a warning against pride, marking a rhetorical climax in the homily's exhortation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔσθ' ὅτε δέ τινας ἀνόμους ἄνδρας δαίμονες φεύγουσιν","severity":"caution","text":"The claim that demons flee even lawless men due to a 'venerable name' (ὄνομα τίμιον) is paradoxical; the text may be corrupt or the logic deliberately ironic, warning against misinterpreting demonic flight as a sign of personal righteousness.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν αἰτίαν οὐκ οἶδεν' (do not know the cause) is ambiguous: it may mean that the enslaved things do not understand why they fear, or that the fear itself has no rational cause.","The identity of the 'venerable name' (ὄνομα τίμιον) is unspecified; it could refer to the name of Christ, a saint, or a liturgical formula."],"confidence":"high","notes":[]},{"i":155,"ref":"p155","source":"ἐνίοτε δὲ καὶ τοὺς μὴ θεῷ προσκειμένους ὅρκους φεύγειν ὑποκρίνονται, ἵν' ἀπατήσαντες αὐτοὺς ὅτε θελήσωσιν ἀνέλωσιν. Καὶ τοῦτο οὖν ὑμᾶς εἰδέναι βουλόμεθα ὅτι, ἐὰν μή τις ἑκὼν ἑαυτὸν δαίΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nμοσιν δοῦλον ἐκδση (ὡς τάχιον εἶπον), ὁ δαίμων τὴν κατ' αὐτοῦ ἐξουσίαν οὐκ ἔχει. ἕνα οὖν θεὸν σέβειν ἑλόμενοι καὶ «τραπέζης δαιμόνων» ἀποσχόμενοι καὶ σωφροσύνην μετὰ φιλανθρωπίας καὶ δικαιοσύνης ἀναδεξάμενοι καὶ τρισμακαρίᾳ ἐπονομασίᾳ εἰς ἄφεσιν ἁμαρτιῶν βαπτισάμενοι τῷ ὅσον δύνασθε ἐπὶ τὸ τέλειον τῆς ἁγνείας ἑαυτοὺς ἐπιδιδόναι δύνασθε κολάσεως ἀιδίου·υσθέντες αἰωνίων ἀγαθῶν κληρονόμοι καταστῆναι. ταῦτα εἰπὼν τοῖς ὑπὸ παθῶν ὀχλουμένοις προσιέναι ἐκέλευσεν, καὶ οὕτως πολλοὶ πείρᾳ τῶν ἐχθὲς θεραπευθέντων συνεληλυθότες προσῄεσαν· ὁ δὲ τὰς χεῖρας αὐτοῖς ἐπιθεὶς καὶ εὐξάμενος, ἐξαυτῆς ἰασάμενος, ἐντειλάμενος αὐτοῖς καὶ τοῖς ἄλλοις ὀρθρίτερον συνεδρεύειν, αὐτὸς λουσάμενος καὶ τροφῆς μεταλαβὼν ὕπνωσεν.","english":"Sometimes they even pretend to flee from oaths that are not sworn to God, in order to deceive them and destroy them when they wish. And we want you to know this, that unless someone willingly gives himself as a slave to demons (as I said earlier), the demon has no power over him. Therefore, having chosen to worship one God, and having abstained from the \"table of demons,\" and having taken up temperance together with philanthropy and justice, and having been baptized with the thrice-blessed name for the remission of sins, you are able, as much as you can, to devote yourselves to the perfection of purity, and after being freed from eternal punishment, to become heirs of eternal goods. Having said this, he commanded those troubled by passions to approach, and thus many, having come together because of the experience of those healed yesterday, approached. And he, laying his hands on them and praying, healed them immediately, and having instructed them and the others to assemble earlier, he himself bathed, partook of food, and slept.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τραπέζης δαιμόνων","severity":"info","text":"The phrase 'table of demons' likely refers to food offered to idols or pagan sacrificial meals, a common trope in early Christian polemic against idolatry.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τρισμακαρίᾳ ἐπονομασίᾳ","severity":"info","text":"'Thrice-blessed name' probably denotes the Trinitarian formula used in baptism, reflecting early Christian liturgical practice.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of healing by laying on of hands and prayer echoes early Christian charismatic practices, common in apostolic and post-apostolic communities.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from a moral exhortation against demons to a narrative of healing, concluding with the healer's routine of bathing, eating, and sleeping, which grounds the miraculous in daily life.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑαυτὸν δαίμοσιν δοῦλον ἐκδση","severity":"caution","text":"The Greek text is corrupt here; the phrase 'gives himself as a slave to demons' is reconstructed from context. The manuscript likely has a scribal error.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τραπέζης δαιμόνων' could also be a metaphor for any demonic influence, not necessarily literal food.","The identity of the healer is not specified in this passage, but context suggests it is Peter or Clement."],"confidence":"medium","notes":[]},{"i":156,"ref":"p156","source":"[ Μ Λ ] Τῇ μὲν οὖν ἐν Τριπόλει τρίτῃ ἡμέρᾳ ὀρθρίτερον ἐξ ὕπνου ἐγερθεὶς ὁ Πέτρος εἰς τὸν κῆπον εἰσῄει, ἔνθα ἦν ὑδροχοεῖον μέγα, εἰς ὃ διηνεκῶς πλούσιον ἔρρεεν ὕδωρ. ἐκεῖ λουσάμενος, εἶθ' οὕτως εὐξάμενος ἐκαθέσθη, ἡμᾶς δὲ περικαθεζομένους καὶ εἰς αὐτὸν ἀτενίζοντας ὥσπερ ἀκοῦσαί τι βουλομένους συνεὶς ἔφη· Πολλή μοι δοκεῖ εἶναι διαφορὰ τῶν ἀγνοούντων πρὸς τοὺς πεπλανημένους. ὁ γὰρ ἀγνοῶν ἐοικέναι μοι δοκεῖ ἀνδρὶ ἐπ' εὐθηνουμένην πόλιν μὴ ὁρμᾶν βουληθέντι διὰ τὸ ἀγνοεῖν τὰ ἐκεῖ καλά, ὁ δὲ πεπλανημένος μαθόντι μὲν τὰ κατὰ τὴν πόλιν ἀγαθά, ἐν δὲ τῷ ὁρμᾶν κατὰ τὴν ὁδὸν τρίβον παραλλάξαντι καὶ διὰ τοῦτο πλανωμένῳ. οὕτως οὖν μοι δοκεῖ πολλὴν διαφορὰν εἶναι τῶν εἴδωλα σεβόντων πρὸς τοὺς ἐν θεοσεβείᾳ ἀλωμένους. οἵ τε γὰρ εἴδωλα σέβοντες ἀγνοοῦσιν τὴν αἰώνιον ζωήν (οὗ εἵνεκεν οὐδὲ ὀρέγονται αὐτῆς· ὃ γὰρ μὴ ἴσασιν, ἀγαπᾶν οὐ δύνανται), οἱ δὲ τὸν ἕνα θεὸν σέβειν ἑλόμενοι καὶ αἰώνιον ζωὴν τοῖς ἀγαθοῖς δεδομένην μεμαθηκότες ἐάν τι παρὰ τὰ δοκοῦντα τῷ θεῷ ἢ πιστεύσωσιν ἢ ποιήσωσιν, ἐοίκασιν τοῖς τὴν μὲν πόλιν τῆς τιμωρίας ἐκβεβηκόσιν ἐλθεῖν εἰς τὴν εὐθηνουμένην καὶ ἐν τῇ ὁδῷ τῆς εὐθείας πλανηθεῖσιν.","english":"On the third day in Tripolis, then, having risen earlier from sleep, Peter entered the garden, where there was a large water-basin into which an abundant stream of water continuously flowed. Having bathed there, and then having prayed, he sat down; and perceiving us sitting around and gazing at him as if wishing to hear something, he said: There seems to me to be a great difference between the ignorant and those who have gone astray. For the ignorant man seems to me to resemble a man who does not wish to set out for a prosperous city because he is ignorant of the good things there; but the man who has gone astray resembles one who has learned the good things in the city, but while setting out on the road has deviated from the path and is therefore wandering. So then, there seems to me to be a great difference between those who worship idols and those who wander in godliness. For those who worship idols are ignorant of eternal life (on account of which they do not even desire it; for what they do not know, they cannot love); but those who have chosen to worship the one God and have learned that eternal life is given to the good, if they either believe or do anything contrary to what seems good to God, resemble those who, having left the city of punishment to come to the prosperous one, have gone astray on the straight road.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τῇ μὲν οὖν ἐν Τριπόλει τρίτῃ ἡμέρᾳ","severity":"info","text":"The passage opens with a narrative frame (Peter bathing, praying, sitting) before shifting to a didactic analogy. This structure is typical of the homily genre, where a concrete scene introduces a theological lesson.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πεπλανημένους","severity":"info","text":"The Greek participle πεπλανημένους (from πλανάω, 'to lead astray') is rendered 'those who have gone astray'. In this context, it distinguishes active error from mere ignorance (ἀγνοούντων), a key distinction in Clement's polemic against both idolatry and misguided piety.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεοσεβείᾳ ἀλωμένους","severity":"info","text":"The phrase 'wander in godliness' (θεοσεβείᾳ ἀλωμένους) is paradoxical: ἀλωμένους (from ἀλάομαι, 'to wander') normally implies error, but here it qualifies those who worship the one God yet deviate from the straight path. This nuance is lost in the English draft's 'wander in godliness'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑδροχοεῖον μέγα","severity":"info","text":"The large water-basin (ὑδροχοεῖον) in a garden setting reflects typical Roman-era villa architecture in Tripolis (modern Tripoli, Lebanon). Such basins were used for bathing and ritual purification, consistent with Peter's pre-teaching cleansing.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πόλιν εὐθηνουμένην","severity":"info","text":"The analogy of a prosperous city (πόλιν εὐθηνουμένην) and a city of punishment (πόλιν τῆς τιμωρίας) echoes Platonic and Stoic moral allegories (e.g., the 'city of the good' in Plato's Republic). Clement adapts this to contrast eternal life with damnation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐάν τι παρὰ τὰ δοκοῦντα τῷ θεῷ","severity":"caution","text":"The clause 'if they either believe or do anything contrary to what seems good to God' is ambiguous: it may refer to doctrinal error or moral transgression. The Greek δοκοῦντα (from δοκέω, 'to seem') implies subjective divine judgment, not a fixed law, leaving the precise sin undefined.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ δοκοῦντα τῷ θεῷ' could be read as 'what is pleasing to God' or 'what seems good to God', with the latter implying a less objective standard. The English draft opts for 'what seems good to God', but the ambiguity remains."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":157,"ref":"p157","source":"Ταῦτα αὐτοῦ διαλεγομένου ἡμῖν εἰσῄει τις τῶν ἡμετέρων ὁ ἐπὶ τῷ ἀπαγγέλλειν αὐτῷ τὰ τοιαῦτα καθεστηκὼς λέγων· Πολλοὶ ὄχλοι, κύριέ μου Πέτρε, πρὸ τῶν θυρῶν ἑστήκασιν. ἐπιτρέψαντος οὖν αὐτοῦ πολὺς ἐπεισῆλθεν ὄχλος. ὁ δὲ ἐγερθεὶς καὶ τῇ ἐχθὲς βάσει ἐπιστάς, τῷ τῆς θεοσεβείας ἔθει προσαγορεύσας ἔφη· Θεοῦ τοῦ τὸν οὐρανὸν κτίσαντος καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς πεποιηκότος (ὡς ὁ ἀληθὴς εἴρηκεν ἡμῖν προφήτης) ὁ ἄνθρωπος κατ' εἰκόνα καὶ καθ' ὁμοίωσιν γεγονὼς ἄρχειν τε καὶ κυριεύειν κατεστάθη, λέγω δὲ τῶν ἐν ἀέρι καὶ γῇ καὶ ὕδασιν, ὡς ἐξ αὐτοῦ τοῦ πράγματος ἔστιν συνιδεῖν ὅτι τῇ ἑαυτοῦ συνέσει τὰ μὲν ἐν ἀέρι φέρει κάτω, τὰ ἐν βυθῷ ἀνάγει ἄνω, τὰ ἐν γῇ ἀγρεύει, καίτοιγε κατ' ἀλκὴν αὐτοῦ πολλῷ μείζονα ὄντα, λέγω δὲ ἐλέφαντας καὶ λέοντας καὶ τὰ τούτοις παραπλήσια. ὅτε μέντοι δίκαιος ἐτύγχανεν, καὶ πάντων παθημάτων ἀνώτατος ἦν, ὡς ἀθανάτῳ σώματι τοῦ ἀλγεῖν πεῖραν λαβεῖν μὴ δυνάμενος· ὅτε δὲ ἥμαρτεν (ὡς ἐχθὲς καὶ τῇ πρὸ αὐτῆς ἐδείξαμεν), ὡς δοῦλος γεγονὼς τῆς ἁμαρτίας πᾶσιν ὑπέπεσεν τοῖς παθήμασιν, πάντων καλῶν δικαίᾳ κρίσει στερηθείς. οὐ γὰρ εὔλογον ἦν τοῦ δεδωκότος ἐγκαταλειφθέντος τὰ δοθέντα παραμένειν τοῖς ἀγνώμοσιν. ὅθεν ἐξ ὑπερβαλλούσης αὐτοῦ εὐσπλαγχνίας πρὸς τὸ ἀπολαβεῖν ἡμᾶς ἅμα τοῖς πρώτοις καὶ τὰ ἐσόμενα αἰώνια ἀγαθὰ τὸν αὑτοῦ ἔπεμψεν προφήτην. ὁ δὲ προφήτης ἡμᾶς πρὸς ὑμᾶς λέγειν ὑμῖν ἃ δεῖ φρονεῖν καὶ ποιεῖν ἐνετείλατο. ἑλέσθαι οὖν [ὃ] ἐπὶ τῇ ὑμετέρᾳ κεῖται ἐξουσίᾳ. ἃ μὲν οὖν δεῖ φρονεῖν, ἐστὶν ταῦτα·","english":"While he was discoursing with us, one of our men, who is appointed to announce such things to him, entered and said, \"Great crowds, my lord Peter, are standing before the gates.\" So, with his permission, a large crowd came in. He rose and, standing on the same base as yesterday, greeted them according to the custom of piety and said: \"God, who created the heaven and the earth and made everything in them (as the true prophet has told us), made man in his image and likeness and appointed him to rule and have dominion—I mean over things in the air, on land, and in the waters—as can be seen from the fact itself: by his own intelligence he brings down things in the air, brings up things from the deep, and hunts things on land, even though they are much mightier than he in strength, I mean elephants, lions, and the like. When, however, he was righteous, he was also above all sufferings, being unable to experience pain in his immortal body. But when he sinned (as we showed yesterday and the day before), having become a slave of sin, he fell subject to all passions, being justly deprived of all good things. For it was not reasonable that, when the giver was abandoned, the gifts should remain with the ungrateful. Therefore, out of his exceeding compassion, in order that we might recover, along with the first things, the eternal goods that are to come, he sent his own prophet. And the prophet commanded us to tell you what you must think and do. So choose, for it lies in your power. Now, what you must think is this:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τῷ τῆς θεοσεβείας ἔθει προσαγορεύσας","severity":"info","text":"The phrase 'greeted them according to the custom of piety' marks a formal opening of a public address, typical of homiletic narrative in the Pseudo-Clementine tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατ' εἰκόνα καὶ καθ' ὁμοίωσιν","severity":"info","text":"The phrase 'in his image and likeness' echoes Genesis 1:26-27 LXX, a foundational text for early Christian anthropology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προφήτης","severity":"info","text":"Here 'prophet' refers to a true prophet sent by God, a key figure in Pseudo-Clementine theology, distinct from false prophecy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τῇ ἐχθὲς βάσει","severity":"info","text":"The 'same base as yesterday' indicates a fixed teaching location in Tripolis, consistent with the narrative setting of Peter's public discourses.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ὁ ἀληθὴς εἴρηκεν ἡμῖν προφήτης","severity":"info","text":"The reference to a 'true prophet' reflects the Pseudo-Clementine emphasis on prophetic authority, influential in later Christian and Gnostic reception.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑλέσθαι οὖν [ὃ] ἐπὶ τῇ ὑμετέρᾳ κεῖται ἐξουσίᾳ","severity":"caution","text":"The bracketed [ὃ] in the Greek is a conjectural restoration; the text may be corrupt or elliptical, affecting the sense of 'choose what lies in your power'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑλέσθαι οὖν [ὃ] ἐπὶ τῇ ὑμετέρᾳ κεῖται ἐξουσίᾳ' is textually uncertain; the bracketed relative pronoun may be an editorial addition."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":158,"ref":"p158","source":"τὸν πάντα πεποιηκότα σέβειν θεόν, ὃν ἂν ἀπολάβητε τῷ νῷ, ὑπ' αὐτοῦ ἀπολήψεσθε ἅμα τοῖς πρώτοις καλοῖς καὶ τὰ ἐσόμενα αἰώνια ἀγαθά. πεῖσαι οὖν ἑαυτοὺς πρὸς τὰ συμφέροντα δυνήσεσθε, ἐάνπερ τῷ ἐμφωλεύοντι ἐν τῇ ὑμετέρᾳ καρδίᾳ δεινῷ ὄφει ὥσπερ ἐπᾴδοντες λέγητε· «Κύριον τὸν θεὸν φοβηθήσῃ καὶ αὐτῷ μόνῳ λατρεύσεις». ἐκ παντὸς οὖν λογισμοῦ\n\nσυνφέρει τὸ αὐτὸν μόνον φοβεῖσθαι οὐχ ὡς ἄδικον, ἀλλ' ὡς δίκαιον. καὶ γὰρ ἄδικόν τις φοβεῖται μὴ ἀδίκως ἀναιρεθῇ, καὶ τὸν δίκαιον μὴ ἁμαρτίᾳ φωραθεὶς τιμωρηθῇ. δύνασθε οὖν ἑνὶ τῷ πρὸς αὐτὸν φόβῳ πολλῶν τῶν ἐπιβλαβῶν ἀπαλλαγῆναι φόβων. ἕνα γὰρ τὸν πάντων κύριον καὶ ποιητὴν ἐὰν μὴ φοβῆσθε, πάντων τῶν κακῶν δοῦλοι ἐπὶ τῇ ἑαυτῶν βλάβῃ ἔσεσθε, λέγω δὲ δαιμόνων καὶ παθημάτων καὶ παντὸς ρδήτινι τρόπῳ βλάπτειν δυναμένου. θαρσήσαντες οὖν πρόσιτε τῷ θεῷ, οἱ τὴν ἀρχὴν ἐπὶ τῷ πάντων ἄρχειν καὶ κυριεύειν γεγενημένοι, οἵτινες ἔχετε αὐτοῦ ἐν μὲν τῷ σώματι τὴν εἰκόνα, ὁμοίως τε ἔχετε ἐν τῷ νῷ τῆς γνώμης τὴν ὁμοιότητα. ἐπεὶ οὖν ἀλόγοις ζσοις ἐοικότα πράξαντες [τῆς ψυχῆς] τὴν ἀνθρώπου ψυχὴν ἀπωλέσατε, ὥσπερ χοῖροι γενόμενοι δαιμόνων αἰτήματα ἐγένεσθε. ἐὰν οὖν τοῦ θεοῦ νόμον ἀναδέξησθε, ἄνθρωποι γίνεσθε. οὐ γὰρ οἷον ἀλόγοις ζσοις ἔστιν εἰπεῖν· « ὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις» καὶ τὰ ἑξῆς. διὸ μὴ φθονέσητε ἑαυτοῖς εἰς τὴν πρώτην ἀνακαλούμενοι εἰσελθεῖν εὐγένειαν. δυνατὸν γάρ ἐστιν, ἐὰν τῷ θεῷ διὰ τῶν ἀγαθῶν πράξεων ἐξομοιωθῆτε· καὶ διὰ τὴν ὁμοιότητα υἱοὶ ἐκείνου εἶναι λογισθέντες πάντων δεσπόται ἀποκαταστῆναι δυνήσεσθε.","english":"Worship God, who has made all things; if you apprehend him with your mind, you will receive from him, together with the primary goods, the eternal goods that are to come. Therefore, you will be able to persuade yourselves to what is beneficial, if, as though chanting to the terrible serpent lurking in your heart, you say, \"You will fear the Lord God and serve him alone.\" So it is advantageous from every reasoning to fear him alone, not as unjust, but as just. For one fears an unjust person lest he be unjustly killed, and a just person lest he be punished when caught in sin. Therefore, by this one fear of him, you can be freed from many harmful fears. For if you do not fear the one Lord and maker of all, you will be slaves of all evils to your own harm—I mean of demons, passions, and everything capable of harming in any way. Therefore, take courage and approach God, you who were created from the beginning to rule and have dominion over all things, you who have his image in the body and likewise have the likeness of his mind in your disposition. Since, then, by acting like irrational animals you have lost the human soul, becoming like swine, you have become objects of demons' demands. If, therefore, you accept the law of God, you become human. For it is not possible to say to irrational animals, \"You shall not kill, you shall not commit adultery, you shall not steal,\" and so forth. Therefore, do not begrudge yourselves being called back to enter your original nobility. For it is possible, if you become like God through good deeds; and because of this likeness, being considered sons of that one, you will be able to be restored as masters of all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν πάντα πεποιηκότα σέβειν θεόν","severity":"info","text":"The opening exhortation to worship God as creator sets the homiletic theme of divine sovereignty and human imitation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τῷ ἐμφωλεύοντι ἐν τῇ ὑμετέρᾳ καρδίᾳ δεινῷ ὄφει","severity":"info","text":"The 'terrible serpent lurking in your heart' is a metaphor for sinful inclination, possibly echoing the Eden narrative but adapted to inner moral struggle.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριον τὸν θεὸν φοβηθήσῃ καὶ αὐτῷ μόνῳ λατρεύσεις","severity":"info","text":"This phrase echoes the Shema (Deut 6:4-5) and the first commandment, but is adapted as an internal admonition against the serpent.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ψυχῆς","severity":"info","text":"The phrase 'τῆς ψυχῆς' is bracketed in the edition, indicating a textual uncertainty; the sense of losing the human soul by acting like animals is clear.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"υἱοὶ ἐκείνου εἶναι λογισθέντες","severity":"info","text":"The idea of becoming sons of God through likeness and good deeds parallels Stoic and Middle Platonic notions of assimilation to the divine, as well as early Christian adoptionist language.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύνασθε οὖν ἑνὶ τῷ πρὸς αὐτὸν φόβῳ πολλῶν τῶν ἐπιβλαβῶν ἀπαλλαγῆναι φόβων","severity":"info","text":"This sentence presents a chiastic contrast: one fear of God replaces many harmful fears, a rhetorical device common in paraenetic homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ψυχῆς' is bracketed in the source edition, suggesting possible interpolation or textual corruption; the reading adopted assumes it is original.","The identity of the 'terrible serpent' is ambiguous: it may refer to the devil, original sin, or a generic passion; the homily treats it as an internal moral adversary."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":159,"ref":"p159","source":"Ἄρξασθε οὖν ἀποδύεσθαι τῶν κενῶν εἰδώλων τοὺς ἐπιβλαβεῖς φόβους, ὅπως τὴν ἄδικον φύγητε δουλείαν· δεσπόται γὰρ γεγόνασιν ὑμῶν ἐκεῖνοι, οἳ καὶ εἰς δούλους ὑμῖν ἄχρηστοι τυγχάνουσιν. λέγω δὲ περὶ ὕλης τῶν ἀψύχων ἀγαλμάτων τῶν μηδὲ πρὸς τὸ δουλεύειν ὑμῖν χρησιμευόντων. οὔτε γὰρ ἀκούει οὔτε βλέπει οὔτε αἰσθάνεται, ἀλλ' οὐδὲ μὴν κινηθῆναι δύναται. ἢ γὰρ βούλεταί τις ὑμῶν οὕτως ὁρᾶν ὡς ὁρᾷ καὶ ἀκούειν ὡς ἀκούει καὶ αἰσθάνεσθαι καὶ κινεῖσθαι; ἀλλ' ἀπείη τοιαύτῃ λοιδορίᾳ λοιδορεῖν πάνθ' ὁντινοῦν ἄνθρωπον, εἰκόνα περιφέροντα θεοῦ, εἰ καὶ τὴν ὁμοιότητα ἀπώλεσεν. τοὺς γοῦν θεοὺς ὑμῶν τοὺς χρυσέους καὶ ἀργυρέους ἢ καὶ ἐξ ἄλλης τινὸς ὕλης γεγενημένους εἰς τὴν πρώτην αὐτῶν φύσιν ἀποκαταστήσατε, εἴς τε φιάλας λέγω καὶ λεκάνας καὶ τὰ λοιπὰ πάντα, ὅσα ὑμῖν πρὸς ὑπηρεσίαν χρήσιμα εἶναι δύναται, καὶ τὰ ὑμῖν ἀπ' ἀρχῆς δοθέντα ἀγαθὰ ἀποκατασταθῆναι δυνηθήσεται. ἀλλ' ἴσως ἐρεῖτε· ὐκ ἐῶσιν ἡμᾶς τοῦτο ποιῆσαι οἱ τῶν ἐφεστώτων νόμοι. καλῶς ὅτι νόμοι, καὶ οὐκ αὐτῶν τῶν εἰκαίων σεβασμάτων ἡ μὴ οὖσα δύναμις. πῶς οὖν αὐτοὺς θεοὺς νενομίκατε, ὑπὸ ἀνθρωπίνων νόμων ἐκδικουμένους, ὑπὸ κυνῶν φρουρουμένους, ὑπὸ μοχλῶν φυλασσομένους; καὶ ταῦτα ἐὰν χρύσεα ᾖ ἢ ἀργύρεα ἢ χάλκεα· τὰ γὰρ λίθινα ἢ ὀστράκινα ὑπὸ τῆς ἀτιμίας φυλάσσεται, ὅτι οὐδεὶς ἀνθρώπων λίθινον ἢ ὀστράκινον ὀρέγεται κλέψαι θεόν. ὥστε μεγάλῳ κινδύνῳ ὑπόκεινται οἱ ἐκ πολυτελεστέρας ὕλης γεγενημένοι ὑμῶν θεοί. πῶς δὴ καὶ θεοί εἰσιν, κλεπτόμενοι, χωνευόμενοι, σταθμιζόμενοι, φρουρούμενοι; ὢ τῶν ταλαιπώρων ἀνθρώπων φρένες, νεκρῶν νεκρότερα δεδιότων·","english":"Begin therefore to strip away the harmful fears of empty idols, so that you may flee unjust slavery; for those have become your masters who are useless even as slaves to you. I speak of the material of lifeless statues, which are of no use even for serving you. For they neither hear nor see nor perceive, nor can they even be moved. Or does any of you wish to see as they see, hear as they hear, perceive and move as they do? Far be it from us to insult any human being with such a reproach, for he bears the image of God, even if he has lost the likeness. At any rate, restore your golden and silver gods, or those made of any other material, to their original nature—I mean into bowls and basins and all the rest that can be useful to you for service—and the goods given to you from the beginning will be able to be restored. But perhaps you will say: \"The laws of those in authority do not permit us to do this.\" Rightly said: laws, and not the nonexistent power of the vain objects of worship themselves. How then have you considered them gods, when they are avenged by human laws, guarded by dogs, protected by bolts? And this if they are of gold or silver or bronze; for those of stone or earthenware are guarded by their worthlessness, since no human being desires to steal a stone or earthenware god. So your gods made of more costly material are subject to great danger. How indeed are they gods, when they are stolen, melted down, weighed, guarded? O the minds of wretched humans, who fear things more dead than the dead!","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀποδύεσθαι","severity":"info","text":"The verb ἀποδύεσθαι (to strip off) is used metaphorically for discarding fears, echoing the ascetic motif of divestment from worldly attachments common in early Christian paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"εἰκόνα περιφέροντα θεοῦ","severity":"info","text":"The phrase 'image of God' (εἰκόνα θεοῦ) reflects Hellenistic Jewish and early Christian anthropology (cf. Philo, Paul), asserting human dignity even after the fall, in contrast to lifeless statues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰκόνα περιφέροντα θεοῦ","severity":"info","text":"The concept of humans as bearing the image of God echoes Genesis 1:26-27 (LXX) and is developed in 1 Cor 11:7 and Col 1:15, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλ' ἴσως ἐρεῖτε","severity":"info","text":"The rhetorical objection 'But perhaps you will say' introduces a dialogical structure typical of the homily, allowing the preacher to anticipate and refute audience resistance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"χρυσέους καὶ ἀργυρέους","severity":"info","text":"The critique of gold and silver cult statues as vulnerable to theft and melting was a common topos in early Christian apologetics (e.g., Minucius Felix, Octavius 23-24), and later echoed by Arnobius and Lactantius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"νεκρῶν νεκρότερα","severity":"caution","text":"The phrase 'more dead than the dead' (νεκρῶν νεκρότερα) is a hyperbolic comparison; the Greek superlative form is irregular and may reflect rhetorical intensification rather than a textual corruption.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":160,"ref":"p160","source":"οὐδὲ γὰρ νεκρὰ αὐτὰ λέγειν δύναμαι τὰ μηδέποτε ζήσαντα, ἐκτὸς εἰ μὴ τάφοι ἀρχαίων ἀνθρώπων εἰσίν. ἐνίοτε γὰρ ἐπιβάς τις ἀγνώστοις τόποις οὐκ οἶδεν οὓς ὁρᾷ ναούς, πότερόν ποτε νεκρῶν ἀνδρῶν μνήματά ἐστιν ἢ τῶν λεγομένων θεῶν· πυθόμενος δὲ καὶ ἀκούσας ὅτι θεῶν, προσεκύνησεν οὐκ αἰδεσθείς, ὅτι εἰ μὴ ἐξετάσας μεμαθήκει, διὰ\n\nτὸ ἴσον τῆς ὁμοιότητος ὡς νεκροῦ μνημεῖον ἂν παρεληλύθει. πλὴν οὐ χρή με πρὸς τὴν τῆς τοιαύτης δεισιδαιμονίας πλάνην πολλὴν παρέχειν ἀπόδειξιν. ῥᾴδιον γάρ ἐστιν τῷ θέλοντι νοῆσαι ὅτι οὐδέν ἐστιν, ἐκτὸς εἰ μή τις οὐ βλέπει... οὐ βλέπει. πλὴν κἂν νῦν ἄκουσον ὅτι οὐκ ἀκούει, καὶ νόησον ὅτι οὐ νοεῖ. χεῖρες γὰρ αὐτὸ θανόντος ἀνθρώπου ἐποίησαν. εἰ δὲ ὁ ποιήσας ἐτελεύτησεν, πῶς τὸ ὑπ' αὐτοῦ γεγονὸς οὐ λυθήσεται; τί οὖν θνητοῦ ἔργον προσκυνεῖς, παντελῶς ἀναίσθητον ὄν; ὁπότε οἱ λογισμοὺς ἔχοντες οὐδὲ τὰ ζῷα προσκυνοῦσιν οὐδὲ στοιχεῖα τὰ ὑπὸ θεοῦ γεγενημένα κολακεύουσιν, λέγω δὲ οὐρανόν, ἥλιον, σελήνην, ἄστρα, γῆν, θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς, ὀρθῶς κρίνοντες μηδὲ τὰ ὑπ' αὐτοῦ γενόμενα προσκυνεῖν, ἀλλὰ τὸν τούτων δημιουργὸν καὶ πάροχον σέβειν θεόν. ἐπὶ τούτῳ γὰρ καὶ αὐτὰ χαίρει ὅτι τὴν τοῦ πεποιηκότος τιμὴν οὐδεὶς αὐτοῖς προσῆψεν. αὐτοῦ γὰρ μόνου ἐστὶν ἡ ἔντιμος δόξα τοῦ μόνου ἀγενήτου, ὅτι τὰ λοιπὰ πάντα γενητὰ τυγχάνει. ὡς οὖν τοῦ ἀγενήτου ἴδιον τὸ θεὸς εἶναι, οὕτως πᾶν ὁτιοῦν γενόμενον θεὸς τῷ ὄντι οὐκ ἔστιν.","english":"Nor can I call them dead, for they have never lived, unless they are tombs of ancient men. For sometimes someone, coming upon unknown places, does not know whether the temples he sees are monuments of dead men or of so-called gods; but when he inquires and hears that they are of gods, he worships them, not ashamed that, if he had not investigated and learned, he would have passed them by as a tomb of a dead man, because of the equality of their appearance. However, I need not provide extensive proof against the error of such superstition. For it is easy for anyone who wishes to understand that it is nothing, unless someone does not see... does not see. But even now, hear that it does not hear, and understand that it does not think. For the hands of a dead man made it. And if the maker died, how will what was made by him not be dissolved? Why then do you worship the work of a mortal, which is utterly insensible? Since even those who have reason do not worship animals, nor do they flatter the elements that have been created by God—I mean the sky, the sun, the moon, the stars, the earth, the sea, and all that is in them—judging rightly that one should not worship the things made by Him, but should revere the God who is the creator and provider of these things. For even these things rejoice that no one has attributed to them the honor due to their maker. For the honorable glory belongs to Him alone, the only unbegotten one, because all other things are begotten. Therefore, just as it is proper for the unbegotten to be God, so everything that has come into being is not truly God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"νεκρὰ","severity":"info","text":"The speaker refines his argument: statues cannot be called 'dead' because they never lived, except as tombs of ancient humans. This sharpens the polemic against idolatry by denying even the category of death to lifeless objects.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τάφοι ἀρχαίων ἀνθρώπων","severity":"info","text":"The reference to temples being mistaken for tombs reflects a common early Christian and Jewish apologetic trope, that pagan gods were deified mortals. This euhemerist argument appears in writers like Clement of Alexandria and Minucius Felix.","cites":[],"named_sources":["Clement of Alexandria Protrepticus","Minucius Felix Octavius"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν","severity":"info","text":"The particle 'πλὴν' ('however') marks a rhetorical shift from the specific example of mistaken identity to a general dismissal of the need for extensive proof. This structures the homily as a series of escalating arguments.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν τούτων δημιουργὸν καὶ πάροχον σέβειν θεόν","severity":"info","text":"The exhortation to worship the creator rather than creation echoes Romans 1:25, where Paul condemns exchanging the truth of God for a lie. The language of 'creator and provider' is also reminiscent of 1 Clement 59.2.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγενήτου","severity":"info","text":"'ἀγενήτου' means 'unbegotten' or 'uncreated', a key theological term distinguishing the eternal God from all created things. The argument that only the unbegotten can be God is a standard patristic refutation of pagan polytheism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ βλέπει... οὐ βλέπει","severity":"caution","text":"The Greek text has an apparent repetition or corruption: 'οὐ βλέπει... οὐ βλέπει'. The English draft renders it as 'does not see... does not see', but the ellipsis may indicate a lacuna or rhetorical pause. The sense is clear despite the textual uncertainty.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repetition 'οὐ βλέπει... οὐ βλέπει' may be a scribal error or a deliberate rhetorical device; the exact original reading is uncertain."],"confidence":"high","notes":[]},{"i":161,"ref":"p161","source":"πρὸ πάντων οὖν ἐννοηθῆναι ὀφείλετε τὴν τοῦ ἐν ὑμῖν ἀπατῶντος ὄφεως κακοῦργον ἐπίνοιαν, ὃς φρονίμως ὑμᾶς ἀπατᾷ ὑποσχέσει κρείττονος λογισμοῦ, ἕρπων ὑμῶν ἐκ τοῦ ἐγκεφάλου εἰς τὸν νωτιαῖον μυελὸν καὶ μέγα κέρδος ἡγούμενος τὴν ὑμετέραν ἀπάτην. εἰδὼς γὰρ τὸν ἀπ' ἀρχῆς νόμον ὅτι, ἐὰν ὑμᾶς εἰς ὑπόνοιαν ὡνδήποτε λεγομένων θεῶν ἐνέγκῃ, μόνον ἵνα εἰς τὸ τῆς μοναρχίας ἀγαθὸν ἁμάρτητε, κέρδος αὐτῷ γίνεται ἡ ὑμῶν καταστροφή, λόγῳ δὲ τούτῳ· ὅτι γῆν ἤσθιεν καταδικασθείς, τὸν δι' ἁμαρτίαν εἰς γῆν λυθέντα [γῆν γενόμενον] ἐσθίειν ἔχει ἐξουσίαν, τῶν ψυχῶν ὑμῶν εἰς τὴν τοῦ πυρὸς αὐτοῦ γαστέρα χωρουσῶν. ἵνα οὖν ταῦτα πάθητε, πᾶσαν τὴν καθ' ὑμῶν ὑμῖν ὑποβάλλει οἴησιν. ὑπ' αὐτοῦ γὰρ πᾶσαι αἱ κατὰ τῆς μοναρχίας ἀπατηλοὶ τῷ νῷ ὑμῶν ἐπὶ βλάβῃ ἐνσπείρονται ὑπολήψεις. πρῶτον μὲν ἵνα μὴ τοὺς τῆς θεοσεβείας ἀκούσαντες λόγους τὴν τῶν κακῶν αἰτίαν ἀπελάσητε ἄγνοιαν, προφάσει γνώσεως ἐνεδρεύει δούς, τὰ μὲν πρῶτα μιᾷ τῇ κατὰ πάντων προλήψει χρώμενος, ἥτις ἐστὶν τὸ νομίζειν καλῶς βεβουλεῦσθαι ὅτι, ἐὰν μή τις ἀκούσῃ τοῦ τῆς θεοσεβείας λόγου, οὐκ ἔστιν «ἔνοχος τῇ κρίσει». διὸ καὶ οὕτως ἀπατώμενοί τινες ἀκούειν οὐ θέλουσιν, ἵνα ἀγνοῶσιν, οὐκ εἰδότες ὅτι ἡ ἄγνοια αὐτὴ καθ' αὑτὴν ἱκανὸν θανάσιμόν ἐστιν φάρμακον. οὐ γάρ, εἴ τις προσλάβοι θανασίμου φαρμάκου ἀγνοῶν, οὐκ ἀποθνῄσκει. οὕτως φυσικῶς αἱ ἁμαρτίαι ἀναιροῦσιν τὸν ἁμαρτάνοντα, κἂν ἀγνοῶν πράσσῃ ἃ μὴ δεῖ. εἰ δὲ ἐπὶ παρακοῇ λόγων κρίσις γίνεται, πολλῷ μᾶλλον ὁ θεὸς ὀλοθρεύσει τοὺς μὴ θελήσαντας τὴν εἰς αὐτὸν θρησκείαν ἀναδέξασθαι.","english":"Above all, then, you must consider the malicious cunning of the serpent that deceives you within, who craftily beguiles you with the promise of a better reasoning, creeping from your brain into your spinal marrow and counting your deception as great gain. For he knows the law from the beginning that, if he leads you into suspicion of any so-called gods whatsoever, only so that you may err from the good of monarchy, your destruction becomes his gain, and this by the following reasoning: that, condemned to eat earth, he has the power to devour that which through sin has been dissolved into earth [become earth], while your souls pass into the belly of his fire. So that you may suffer these things, he suggests to you every conceit against yourselves. For by him all deceptive notions against monarchy are sown into your mind to your harm. First, so that you may not, having heard the words of piety, drive away ignorance, the cause of evils, he lays an ambush under the pretext of knowledge, employing at first the one prejudice common to all, which is the belief that you have deliberated well that, if one does not hear the word of piety, he is not \"liable to judgment.\" Hence some, being thus deceived, do not wish to hear, so that they may be ignorant, not knowing that ignorance itself is in itself a sufficient deadly poison. For if someone unknowingly takes a deadly poison, he does not fail to die. So naturally sins destroy the sinner, even if he does what he ought not in ignorance. And if judgment occurs for disobedience to words, much more will God destroy those who have not wished to undertake worship of him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μοναρχίας","severity":"info","text":"The term 'monarchy' here denotes the single divine rule opposed to polytheism, a key concept in early Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῆν ἤσθιεν καταδικασθείς","severity":"info","text":"The serpent condemned to eat earth alludes to the Genesis narrative of the Fall, where the serpent is cursed to crawl and consume dust.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὄφεως κακοῦργον ἐπίνοιαν","severity":"info","text":"The serpent as an internal deceiver reflects a dualistic anthropology, possibly influenced by contemporary Jewish or Gnostic ideas of an evil principle within humans.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸ πάντων οὖν ἐννοηθῆναι ὀφείλετε","severity":"info","text":"This passage opens with an exhortation, marking a new argumentative section within the homily, focusing on the serpent's deceit.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἰς τὴν τοῦ πυρὸς αὐτοῦ γαστέρα","severity":"info","text":"The image of souls entering the serpent's fiery belly parallels later apocalyptic descriptions of hell as a devouring beast, e.g., in the Apocalypse of Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γῆν γενόμενον","severity":"caution","text":"The phrase 'become earth' is bracketed in the Greek, possibly a gloss or variant; it may be an explanatory addition by a scribe or translator.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'serpent' is ambiguous: it may refer to the devil, a specific demon, or an internal psychological force. The reading taken is that it represents a deceptive principle within humans."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":162,"ref":"p162","source":"ὁ γὰρ μὴ θέλων μαθεῖν, ἵνα μὴ ἔνοχος ᾖ, ἤδη ὡς εἰδὼς κρίνεται. ἔγνω γὰρ ὃ μὴ ἀκοῦσαι θέλει· ὥστε οὐδὲν δύναται πρὸς ἀπολογίαν ἐπίνοια πρὸς «καρδιογνώστην» θεόν. διὸ φεύγετε τοῦ ὄφεως τὴν πανοῦργον ὑποβαλλομένην ὑμῶν τῷ νῷ ἐνθύμησιν. ἵνα δὲ καὶ ὄντως ἀγνοήσας τις τὸν παρόντα βίον τελευτήσῃ, ἔγκλημα ἕξει, ὅτι βιώσας χρόνον οὐκ ἔγνω, τίς αὐτῷ τε καὶ τῶν αὐτῷ ἐπιχορηγηθεισῶν τροφῶν ὑπῆρξεν εὐεργέτης, καὶ [ὅτι] ὡς ἀναίσθητος καὶ ἀχάριστος πολὺ ἀνάξιος δοῦλος τῆς τοῦ θεοῦ\n\nἀποδοκιμάζεται βασιλείας. πάλιν τε ὑποβάλλει ὑμῖν ὁ δεινὸς ὄφις ὑπόληψιν τοῦτο νοεῖν καὶ λέγειν τοῦτο αὐτό, ὃ σχεδὸν οἱ πλεῖστοι ὑμῶν λέγουσιν· Ἴσμεν καὶ ἡμεῖς ὅτι εἷς ἐστιν ὁ πάντων κύριος, ἀλλὰ καὶ οὗτοι θεοί εἰσιν. ὅνπερ γὰρ τρόπον εἷς ἐστιν ὁ Καῖσαρ, ἔχει δὲ ὑπ' αὐτὸν τοὺς διοικητάς (ὑπατικούς, ἐπάρχους, χιλιάρχους, ἑκατοντάρχους, δεκαδάρχους), τὸν αὐτὸν τρόπον ἑνὸς ὄντος τοῦ μεγάλου θεοῦ ὥσπερ Καίσαρος καὶ αὐτοὶ κατὰ τὸν τῶν ὑποκειμένων ἐξουσιῶν λόγον θεοί εἰσιν, ὑποκείμενοι μὲν ἐκείνῳ, διοικοῦντες δὲ ἡμᾶς. ἀκούσατε οὖν οἱ ταύτην τὴν ὑπόνοιαν ὡς δεινῷ ὑπαλειφθέντες ἰῷ ὑπ' αὐτοῦ (λέγω δὲ τοῦ παραδείγματος τὴν κακὴν ὑπόνοιαν), ὅπως εἰδῆτε τί καλὸν καὶ τί πονηρόν· οὔπω γὰρ ἀνεβλέψατε, ὅτι οὐδὲ τοῖς προβαλλομένοις ὑφ' ὑμῶν ἐνορᾶτε. εἰ γάρ φατε ὡς εἰς τὸν τοῦ Καίσαρος λόγον τὸν θεὸν ἔχειν τὰς ὑποκειμένας ἐξουσίας (τοὺς λεγομένους θεούς), οὐδὲ οὕτως τῷ ὑμῶν στοιχεῖτε παραδείγματι.","english":"For the one who is unwilling to learn, so that he may not be liable, is already judged as one who knows. For he knows what he does not wish to hear; so that no contrivance can serve as a defense before a \"heart-knowing\" God. Therefore flee the serpent's crafty thought insinuated into your mind. And even if someone should truly end this present life in ignorance, he will be held culpable, because having lived a span of time he did not know who was the benefactor to him and of the sustenance provided to him, and as an insensible and ungrateful slave he is rejected from the kingdom of God. Again, the terrible serpent suggests to you a supposition to think and say this very thing, which nearly most of you say: \"We too know that there is one lord of all, but these also are gods. For just as there is one Caesar, and he has under him the administrators (consulars, prefects, tribunes, centurions, decurions), in the same way, the one great God being like Caesar, they also, according to the principle of subordinate authorities, are gods, subject to him but governing us.\" Listen, then, you who have been anointed with this suspicion as with a terrible poison by him (I mean the evil suspicion of the example), so that you may know what is good and what is evil; for you have not yet perceived that you do not even see the things you set forth. For if you say that, according to the analogy of Caesar, God has subordinate authorities (the so-called gods), not even then do you adhere to your own example.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"καρδιογνώστην","severity":"info","text":"The compound adjective καρδιογνώστην (heart-knowing) is a rare divine epithet, emphasizing God's omniscience of inner thoughts. It appears in early Christian literature to stress that no mental evasion can deceive God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καῖσαρ","severity":"info","text":"The analogy of Caesar and his subordinate officials (consulars, prefects, tribunes, centurions, decurions) reflects Roman administrative hierarchy. The homily uses this to critique polytheistic reasoning that posits lesser gods under a supreme God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a sustained polemic against the serpent's deception, moving from a warning about willful ignorance to a refutation of a specific polytheistic argument. The rhetorical question and imperative 'Listen' mark a direct address to the audience.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that ignorance of the benefactor (God) makes one an ungrateful slave echoes themes in early Christian apologetic, e.g., Theophilus of Antioch's Ad Autolycum, where knowledge of the creator is a moral duty.","cites":[],"named_sources":["Theophilus of Antioch"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπαλειφθέντες","severity":"caution","text":"The verb ὑπαλειφθέντες (anointed with) is a medical metaphor for poisoning; the Greek text is sound, but the English 'anointed' may obscure the toxic connotation. The sense is 'smeared with poison,' not a ritual anointing.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὔπω γὰρ ἀνεβλέψατε' (for you have not yet perceived) could also be read as 'you have not yet looked up,' i.e., failed to see the truth. The reading taken is 'perceived' to match the context of intellectual blindness."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":163,"ref":"p163","source":"εἰ γὰρ ἐστοιχεῖτε, ἐχρῆν τοῦτ' εἰδέναι ὅτι ὡς οὐκ ἔξεστιν τὸ Καίσαρος ὄνομα ἑτέρῳ δοῦναι (λέγω δὴ ἢ ὑπάτῳ ἢ ἐπάρχῳ ἢ χιλιάρχῳ ἢ ἑτέρῳ τινί), ὅτι ὁ διδοὺς οὐ ζήσεται καὶ ὁ λαμβάνων ἀναιρεθήσεται, οὕτως ἐκ τοῦ ὑμετέρου παραδείγματος τὸ θεοῦ ὄνομα ἑτέρῳ δοθῆναι οὐκ ἔξεστιν· ἐπεὶ ὁ πειραθεὶς εἴτε λαβεῖν εἴτε δοῦναι ἀπόλλυται. εἰ δὲ ἡ ἀπ' ἀνθρώπου ὕβρις δίκην παρέχει, πολλῷ μᾶλλον οἱ ἑτέρους θεοὺς λέγοντες ὡς θεὸν ὑβρίσαντες αἰωνίῳ ὑποκείσονται κολάσει. καὶ εὐλόγως, ὅτι τὸ εἰς τὴν αὐτοῦ μοναρχίαν παραδοθὲν ὑμῖν τιμᾶν ὄνομα πάσῃ εἰ ἠδυνήθητε ὑπεβάλετε ὕβρει· οὐ γὰρ τὸ ὄντως ἐστὶν αὐτοῦ ὄνομα θεός, ἀλλ' ὑμεῖς τέως παρειληφότες ὑβρίσατε ὃ ἐδόθη ὑμῖν, ἵνα ὡς ἂν αὐτῷ χρήσησθε, εἰς τὸ ὄντως αὐτοῦ ὄνομα λογισθῇ· ὑμεῖς δὲ αὐτὸ πάσῃ ὕβρει ὑπεβάλετε. αὐτίκα γοῦν τῶν ἰγυπτίων [ὑμῶν] οἱ ἀρχηγέται, οἱ περὶ μετεωρολογίας αὐχοῦντες καὶ τῶν ἄστρων τὰς φύσεις διακρίνειν ἐπαγγελλόμενοι, ὑπὸ κακῆς αὐτοῖς ἐνδομυχούσης ὑπονοίας πάσῃ αὐτὸ ἀτιμίᾳ ὅσον τὸ κατ' αὐτοὺς ὑπέβαλαν. οἱ μὲν γὰρ αὐτῶν παρέδοσαν βοῦν τὸν λεγόμενον Ἄπιν σέβειν, οἱ δὲ τράγον, οἱ δὲ αἴλουρον, οἱ δὲ ὄφιν, ἀλλὰ καὶ ἰχθὺν καὶ κρόμμυα καὶ γαστρῶν πνεύματα καὶ ὀχετοὺς καὶ ἀλόγων ζσων μέλη σὺν καὶ ἄλλοις μυρίοις πάνυ αἰσχροῖς ἀτοπήμασιν. Ταῦτα τοῦ Πέτρου εἰπόντος ἐγέλασεν ὁ παρεστηκὼς ὄχλος. καὶ ὁ Πέτρος ἔφη πρὸς τὸν γέλωτα· Γελᾶτε ὑμεῖς τὰ ἐκείνων, οὐκ εἰδότες πολλῷ μᾶλλον ὑπ' ἐκείνων γελώμενοι. πλὴν τὰ ἀλλήλων γελᾶτε· τὰ γὰρ ἴδια ὑπὸ συνηθείας κακῆς εἰς ἀπάτην ἀχθέντες οὐ βλέπετε.","english":"For if you were properly instructed, you ought to know that just as it is not permitted to give the name of Caesar to another (I mean to a consul or a prefect or a tribune or any other), because the giver will not live and the receiver will be put to death, so from your own example it is not permitted to give the name of God to another; for whoever attempts either to receive or to give it perishes. And if insult from a human being provides grounds for punishment, much more will those who call others gods, as having insulted God, be subject to eternal punishment. And rightly so, because the name entrusted to you to honor, for his monarchy, you have subjected to every possible insult; for God is not his actual name, but you, having received it for the time being, have insulted what was given to you, so that whatever use you make of it is reckoned against his actual name; and you have subjected it to every insult. For instance, the leaders of you Egyptians, who boast about meteorology and claim to distinguish the natures of the stars, under the influence of an evil suspicion lurking within them, subjected it to every dishonor as far as they could. For some of them handed down the worship of the ox called Apis, others of a goat, others of a cat, others of a serpent, and also of a fish and of onions and of the winds of the belly and of drains and of the limbs of irrational animals, along with countless other utterly shameful absurdities. When Peter said this, the crowd that was standing by laughed. And Peter said to the laughter: You laugh at those things of theirs, not knowing that you are much more laughed at by them. But you laugh at each other's things; for your own, led by evil habit into deception, you do not see.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Καίσαρος ὄνομα","severity":"info","text":"The name of Caesar was a protected imperial title; usurping it was a capital offense. This legal severity underscores the homily's argument that divine names are similarly inviolable.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἄπιν","severity":"info","text":"Apis was a sacred bull worshipped in Memphis, Egypt. The homily lists Egyptian animal cults (goat, cat, serpent, fish, onions) as examples of misdirected worship, a common polemic in early Christian apologetics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ Πέτρου εἰπόντος ἐγέλασεν ὁ παρεστηκὼς ὄχλος","severity":"info","text":"The crowd's laughter marks a narrative shift: Peter's audience reacts, and he responds with a rebuke. This dialogic interruption is typical of the homily's rhetorical style.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μοναρχίαν","severity":"info","text":"Monarchy (μοναρχία) here denotes God's sole rule, a key concept in early Christian anti-polytheist polemic. The term contrasts with polyarchy or shared divine governance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Αἰγυπτίων","severity":"info","text":"The homily's attack on Egyptian animal worship reflects a topos in early Christian and Jewish apologetics (e.g., Wisdom of Solomon, Justin Martyr). It was used to discredit pagan religion as irrational.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν ἰγυπτίων [ὑμῶν]","severity":"caution","text":"The Greek text has ἰγυπτίων (a variant spelling of Αἰγυπτίων) and the bracketed ὑμῶν may be a scribal addition. The phrase 'you Egyptians' is rhetorically direct but textually uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ἰγυπτίων [ὑμῶν]' may be an interpolation or a textual corruption; the reading 'you Egyptians' is adopted for the translation.","The exact referent of 'τὸ ὄντως αὐτοῦ ὄνομα' (his actual name) is left undefined; the homily implies it is ineffable."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":164,"ref":"p164","source":"ὅτι δὲ ὄντως ὀρθῶς καταγελᾶτε τῶν ἰγυπτίων, σύνφημι, ἐπεὶ ἄλογα ζῷα λογικοὶ ὄντες προσκυνοῦσιν, τὰ πάντως θνῄσκοντα. πῶς δὲ κἀκεῖνοι ὑμῶν καταγελῶντες λέγουσιν, ἀκούσατε· ἡμεῖς (φησίν) εἰ καὶ θνῄσκοντα προσκυνοῦμεν, ἀλλά γε κἂν ζήσαντά ποτε, ὑμεῖς δὲ τὰ μηδέποτε ζήσαντα σέβεσθε. πρὸς τούτοις φασίν· Τοῦ ἑνὸς θεοῦ τιμᾶν θέλοντες τὴν μορφὴν καὶ μὴ εὑρόντες ποία ἐστίν, πᾶσαν μορφὴν προτιμᾶν εἱλόμεθα. καὶ ὁμῶς τοιαῦτά τινα λέγοντες ὀρθότερον ὑμῶν οἴονται φρονεῖν. διὸ καὶ ὑμεῖς ἀποκρίνασθε πρὸς αὐτούς· Ψεύδεσθε· οὐ γὰρ τιμῇ τῇ πρὸς τὸν ὄντως θεὸν αὐτὰ σέβεσθε· πᾶσαν γὰρ ἂν μορφὴν προσεκυνεῖτε οἱ πάντες, οὐχ ὡς ἐποιεῖτε. οἱ μὲν γὰρ ὑμῶν κρόμμυον ὑπονοήΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nσαντες εἶναι τὸ θεῖον καὶ οἱ γαστρὸς πνεύματα σέβοντες πολεμοῦσιν· καὶ οὕτως ὁμοίως οἱ πάντες ἕν τι προτιμήσαντες τὰ ἄλλων ψέγετε. διαφόρῳ δὲ γνώμῃ τοῦ αὐτοῦ ζσου μελῶν ὃς μὲν ἄλλο σέβει, ἕτερος δὲ τὸ ἕτερον. πλὴν αὐτῶν οἱ ἔτι τὰ τοῦ ὀρθοῦ λογισμοῦ πνέοντες, αἰδούμενοι ἐπὶ τῷ προδήλῳ αἰσχρῷ, εἰς ἀλληγορίας αὐτὰ ἄγειν πειρῶνται, δι' ἑτέρας ἐπινοίας τὰ τῆς ἀπάτης αὐτῶν θανάσιμα κρατύνειν βουλόμενοι. ὅμως καὶ τὰς ἀλληγορίας διηλέγξαμεν ἄν, εἴπερ ἐκεῖ ἦμεν, ὧν τὸ τοσοῦτον μωρὸν ἐπεκράτησεν πάθος μεγίστην τῇ ἐπινοίᾳ ἐνποιῆσαι νόσον. οὐ γὰρ χρὴ τὴν ἔμπλαστρον προσφέρειν ἐπὶ τὸ ὑγιεινὸν μέρος τοῦ σώματος, ἀλλ' ἐπὶ τὸ πάσχον.","english":"I agree that you rightly mock the Egyptians, since being rational you worship irrational animals, which are altogether mortal. But hear how they in turn mock you: \"We,\" they say, \"even if we worship mortal things, yet at least they once lived, whereas you worship things that have never lived.\" In addition they say: \"Wishing to honor the form of the one God and not finding what it is, we chose to honor every form.\" And so, saying such things, they think they think more correctly than you. Therefore you also answer them: \"You lie; for you do not worship these things out of honor toward the true God; for you would all worship every form, not as you do. For some of you, supposing the divine to be an onion, and those who worship the spirits of the belly, fight; and thus likewise all of you, having preferred one thing, blame the things of others. And with different opinion, of the same animal's parts, one worships one thing, another another. But those of them who still breathe the thoughts of right reason, being ashamed at the manifest shamefulness, try to lead these things into allegories, wishing to strengthen the deadly things of their deception through other conceptions. Nevertheless, we would have refuted the allegories as well, if we had been there, whose so great a foolish passion prevailed as to produce a very great disease in the conception. For one must not apply the plaster to the healthy part of the body, but to the part that is suffering.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἰγυπτίων","severity":"info","text":"The Egyptians are stereotyped in early Christian polemic as worshipping animals and vegetables; the onion (κρόμμυον) is a specific target of mockery in pagan and Christian sources.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀλληγορίας","severity":"info","text":"Allegorical interpretation was a common method among pagan intellectuals to defend traditional myths; the homilist rejects it as a cover for deadly deception.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a reported Egyptian counter-argument to a direct apostrophe (ὑμεῖς ἀποκρίνασθε), then to a general critique of allegory, ending with a medical metaphor.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔμπλαστρον","severity":"info","text":"The medical metaphor of applying plaster only to the diseased part may echo a common Hellenistic therapeutic trope; no direct biblical citation is present.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ζσου","severity":"caution","text":"The Greek text has ζσου, likely a corruption or scribal error for ζῴου (animal); the translation 'animal' is adopted, but the manuscript reading is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily's critique of Egyptian animal worship and allegory reflects a common early Christian apologetic stance, later echoed in works like the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ πάντως θνῄσκοντα' could mean 'altogether mortal' or 'completely dead'; the translation takes it as 'altogether mortal'.","The word ζσου is likely a scribal error for ζῴου, but the exact original reading is uncertain."],"confidence":"high","notes":[]},{"i":165,"ref":"p165","source":"ἐπεὶ οὖν ὑμεῖς διὰ τοῦ γελάσαι τὰ ἰγυπτίων ἐφάνητε μὴ παθόντες τὰ ἐκείνων, περὶ οὗ ὑμεῖς πεπόνθατε, εὔλογον ἦν παρόντα με ὑμῖν τὴν ἴασιν τοῦ ἐν ὑμῖν πάθους παρέχειν. ὁ θεὸν σέβειν αἱρούμενος πρὸ πάντων εἰδέναι ὀφείλει τί μόνον τῆς θεοῦ φύσεως ἴδιόν ἐστιν, ὃ ἄλλῳ προσεῖναι ἀδύνατον, ἵνα εἰς τὸ ἰδίωμα αὐτοῦ ἀποβλέπων καὶ παρ' ἑτέρῳ αὐτὸ μὴ εὑρίσκων, ἑτέρῳ τὸ θεῷ εἶναι μὴ ἀπατηθῇ δοῦναί ποτε. ἔστιν δὲ ἴδιον θεοῦ τοῦτον μόνον εἶναι, ὡς πάντων ποιητήν, οὕτως καὶ κρείττονα. κρεῖττόν ἐστιν δυνάμει μὲν τὸ ποιοῦν τοῦ ποιουμένου, πρὸς μέγεθος τὸ ἄπειρον τοῦ πεπερασμένου, πρὸς εἶδος τὸ εὐμορφότατον, πρὸς εὐδαιμονίαν τὸ μακαριώτατον, πρὸς νοῦν τὸ τελειότατον. ὁμοίως δὲ καὶ ἐν τοῖς ἄλλοις αὐτὸς ἀπαραβλήτως τὴν ὑπεροχὴν ἔχει. ἐπεὶ οὖν (ὡς ἔφην) ἴδιον θεοῦ τὸ αὐτὸν εἶναι τῶν ὅλων κρείττονα, ὑπ' αὐτοῦ δὲ ὁ πάντα περιέχων γέγονε κόσμος, ἀνάγκη πᾶσα λέγειν μηδὲν τῶν ὑπ' αὐτοῦ γεγονότων αὐτῷ δύνασθαι τὴν ἴσην ἔχειν σύγκρισιν. ὁ δὲ μὴ ἔχων τὸ ἀπαράβλητον καὶ ἀνυπέρβλητον καὶ πάντη πάντοθεν ἀνενδεὲς θεὸς εἶναι οὐ δύναται. εἰ δὲ ὁ πᾶς κόσμος τοῦτο εἶναι οὐ δύναται, καθὸ γεγένηται, πόσῳ γε μᾶλλον τὰ μόρια αὐτοῦ οὐκ ἂν εὐλόγως κληθείη θεός. μόρια δὲ λέγω τοὺς ὑφ' ὑμῶν λεγομένους θεούς, ἐκ χρυσοῦ καὶ ἀργύρου χαλκοῦ τε καὶ λίθου ἢ καὶ ἐξ ἄλλης ὕλης ἡστινοσοῦν γεγονότα, καὶ ταῦτα ὑπὸ θνητῆς χειρὸς δεδημιουργημένα. ὅμως δὲ πρὸς ταῦτα ἴδωμεν οἷα δι' ἀνθρώπου στόματος ὁ δεινὸς ὄφις φαρμάσσει τοῖς ἐμπαιγμοῖς τοὺς ἐξαπατωμένους. Λέγουσι γὰρ οἱ πολλοί·","english":"Since you, by laughing at the Egyptians, have shown that you do not suffer from their affliction, it was reasonable for me, being present with you, to provide the healing for the affliction that is in you. He who chooses to worship God must first of all know what is the unique property of the divine nature, which it is impossible for another to possess, so that, looking to this property and not finding it in another, he may never be deceived into giving to another the attribute of being God. Now the property of God is this: that He alone is, as the maker of all things, so also the superior. The maker is superior in power to that which is made; in magnitude, the infinite to the finite; in form, the most beautiful; in blessedness, the most blessed; in intellect, the most perfect. And similarly in all other respects He has the preeminence without comparison. Since, therefore (as I said), it is the property of God that He is superior to all things, and since the world, which contains everything, was made by Him, it is absolutely necessary to say that none of the things made by Him can have an equal comparison with Him. But that which does not possess the incomparable, the unsurpassable, and the wholly and entirely self-sufficient cannot be God. And if the whole world cannot be this, because it was created, how much more would its parts not reasonably be called God. By parts I mean those whom you call gods, made of gold and silver, bronze and stone, or of any other material whatsoever, and these wrought by a mortal hand. Nevertheless, let us see with what deceptions the cunning serpent, through the mouth of man, drugs those who are deceived by his mockeries. For many say:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπεὶ οὖν","severity":"info","text":"The passage begins a new argumentative turn: having addressed Egyptian animal worship, the speaker now diagnoses a different affliction in his audience and proposes a remedy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἴδιον","severity":"info","text":"ἴδιον (here 'unique property') is a technical term in philosophical theology for a defining attribute that belongs exclusively to one subject. The homily uses it to isolate God's incomparability.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὁ δεινὸς ὄφις","severity":"info","text":"The 'cunning serpent' is a standard early Christian figure for the devil, often linked to the Eden serpent. Here it personifies the deceptive force behind polytheistic idolatry.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κρεῖττόν ἐστιν δυνάμει μὲν τὸ ποιοῦν τοῦ ποιουμένου","severity":"info","text":"The argument that the maker is superior to the made echoes a common Middle Platonic and early Christian topos (e.g., Philo, De Opificio Mundi; Justin, Apol. 1.10).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φαρμάσσει","severity":"caution","text":"φαρμάσσει (from φαρμάσσω) can mean 'drugs' or 'bewitches.' The metaphor of the serpent drugging the deceived is vivid but the exact nuance—poison, enchantment, or deception—is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περὶ οὗ ὑμεῖς πεπόνθατε' could be read as 'concerning which you have suffered' (the affliction) or 'concerning whom you have suffered' (the Egyptians). The translation takes the former, which fits the context of healing a shared malady."],"confidence":"high","notes":[]},{"i":166,"ref":"p166","source":"Τῶν σεβασμάτων ἡμῶν σέβομεν οὐ τὸν χρυσὸν οὐδὲ τὸν ἄργυρον οὐδὲ ξύλον ἢ λίθον (ἴσμεν γὰρ καὶ ἡμεῖς ὅτι ταῦτα οὐδέν ἐστιν ἢ ἄψυχος ὕλη καὶ ἀνθρώπου θνητοῦ τέχνη), ἀλλὰ τὸ κατοικοῦν ἐν αὐτοῖς πνεῦμα, τοῦτο θεὸν λέγομεν. ὅρα τῶν ταῦτα λεγόντων τὴν κακοήθειαν. ἐπεὶ γὰρ τὸ φαινόμενον εὐέλεγκτόν ἐστιν ὅτι οὐδέν ἐστιν, κατέφυγον ἐπὶ τὸ ἀόρατον, ὡς ἐπ' ἀδήλῳ τινὶ ἐλεγχθῆναι μὴ δυνάμενοι. πλὴν συνομολογοῦσιν ἡμῖν οἱ τοιοῦτοι ἐπὶ μέρους ὅτι τὸ ἥμισυ τῶν παρ' αὐτοῖς ἱδρυμάτων θεὸς οὐκ ἔστιν, ἀλλ' ἀναίσθητος ὕλη. λοιπὸν δὲ περιλείπεται δεῖξαι αὐτοῖς πῶς πιστεύουσιν ὅτι θεῖον ἔχει πνεῦμα. ἀλλ' ἐπιδεῖξαι ἡμῖν οὐ δύνανται ὅτι ἔστιν, ἐπεὶ μὴ ἔστιν, καὶ αὐτοῖς ἑωρακέναι οὐ πιστεύομεν. ἡμεῖς αὐτοῖς ὅτι θεῖον οὐκ ἔχει πνεῦμα τὰς ἀποδείξεις παρέξομεν, ὅπως τοῦ δοκεῖν αὐτὰ ἔνπνοα εἶναι οἱ φιλαλήθεις τὸν ἔλεγχον ἀκούσαντες τῆς λυσσώδους ὑποΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nνοίας ἀποτράπωνται. τὸ μὲν δὴ πρῶτον, εἰ ὡς ἔνπνοα ὄντα σέβεσθε αὐτά, τί καὶ ἀνθρώπων ἀρχαίων τάφους προσκυνεῖτε, τῶν ὁμολογουμένως οὐδὲν πνεῦμα θεῖον ἐσχηκότων; οὕτως οὐδὲ κατὰ τοῦτο ἀληθεύετε. πλὴν εἰ ὄντως ἔνπνοα ἦν τὰ σεβάσματα ὑμῶν, ἀφ' ἑαυτῶν ἂν ἐκινεῖτο, φωνὴν ἂν εἶχεν, τὴν ἐπ' αὐτοῖς ἀράχνην ἀπεσείετο, τοὺς αὐτοῖς ἐπιβουλεῦσαι θέλοντας καὶ κλέπτοντας ἀπεωθεῖτο ἄν, τοὺς τὰ ἀναθήματα ἀποσυλῶντας συνελάμβανεν ἂν·ᾳδίως. νῦν δὲ τούτων οὐδὲν ποιοῦσιν, ἀλλ' ὡς κατάδικοι (καὶ μάλιστα οἱ τιμιώτεροι αὐτῶν) φρουροῦνται, ὡς καὶ τὴν ἀρχὴν εἰρήκαμεν. τί δέ;","english":"We do not worship the gold or the silver or the wood or the stone of our objects of veneration (for we too know that these are nothing but lifeless matter and the craft of a mortal man), but the spirit dwelling in them, this we call god. Observe the malice of those who say this. For since the visible is easily refuted as being nothing, they have taken refuge in the invisible, as in something obscure, so that they cannot be refuted. Nevertheless, such persons agree with us in part that half of the statues among them are not god, but insensible matter. It remains then to show them how they believe that it possesses a divine spirit. But they cannot demonstrate to us that it exists, since it does not exist, and we do not believe that they have seen it. We will provide them with proofs that it does not possess a divine spirit, so that those who love the truth, having heard the refutation, may turn away from the mad notion that these things are inspired. First then, if you worship them as being inspired, why do you also bow down before the tombs of ancient men, who admittedly had no divine spirit? Thus even in this you do not speak the truth. Yet if your objects of veneration were truly inspired, they would move of themselves, they would have a voice, they would shake off the cobwebs upon them, they would repel those who wish to plot against them and steal, they would easily seize those who plunder their votive offerings. But now they do none of these things; rather, like prisoners (and especially the more precious of them) they are guarded, as we have said from the beginning. What then?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῶν σεβασμάτων ἡμῶν σέβομεν οὐ τὸν χρυσὸν οὐδὲ τὸν ἄργυρον","severity":"info","text":"The speaker distinguishes between the material of cult statues (gold, silver, wood, stone) and the spirit supposedly dwelling in them, a common polemical strategy against pagan idolatry.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα","severity":"info","text":"Here πνεῦμα means 'spirit' or 'divine presence' said to inhabit statues; the speaker denies its reality, calling it an invisible refuge for pagan apologists.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἀνθρώπων ἀρχαίων τάφους προσκυνεῖτε","severity":"info","text":"The reference to bowing before tombs of ancient men alludes to hero cults and ancestor veneration common in Greco-Roman religion, which early Christian apologists often attacked as idolatry.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ μὲν δὴ πρῶτον","severity":"info","text":"This phrase marks the first argument in a series of proofs that statues lack divine spirit; the passage is part of a larger rhetorical refutation of pagan worship.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς λυσσώδους ὑπονοίας","severity":"info","text":"The phrase 'mad notion' (λυσσώδης ὑπόνοια) reflects the polemical tone of early Christian homilies, which influenced later patristic critiques of paganism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπεὶ μὴ ἔστιν","severity":"caution","text":"The Greek text has a minor textual issue: 'ἐπεὶ μὴ ἔστιν' is elliptical; the English draft supplies 'since it does not exist' as the implied object, which is a reasonable reading.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπεὶ μὴ ἔστιν' lacks an explicit subject; the context suggests the divine spirit, but the grammar is compressed."],"confidence":"high","notes":[]},{"i":167,"ref":"p167","source":"οὐ φόρους καὶ τέλη ὑπὲρ αὐτῶν ἀπαιτοῦσιν ὑμᾶς οἱ δυνάσται ὡς πολλὰ καρπιζομένους τῶν ἐκεῖ; τί δέ; οὐ πολλάκις ὑπὸ πολεμίων διηρπάγησαν καὶ συντριβέντες διενεμήθησαν; οὐχὶ καὶ τῶν ἔξω θρησκευόντων αὐτοὶ πλέον οἱ ἱερεῖς, ἐπὶ τῇ ἀχρήστῳ θρησκείᾳ ἑαυτῶν κατεγνωκότες, τῶν ἀναθημάτων πολλὰ ὑφαιροῦνται; ναί φησιν, ἀλλὰ προνοίᾳ αὐτῶν ἐφωράθησαν. ψεῦδός ἐστιν. πόσοι γὰρ οὐκ ἐφωράθησαν αὐτῶν; εἰ δὲ διὰ τὸ ἐνίους συνειλῆφθαι δύναμιν αὐτοὺς ἔχειν λέγουσιν, πεπλάνηνται. καὶ γὰρ τῶν τυμβωρύχων τινὲς μὲν εὑρίσκονται, τινὲς δὲ λανθάνουσιν, καὶ οὐ δήπου γε τῇ τῶν νεκρῶν δυνάμει οἱ συλληφθέντες ἐφωράθησαν. τοιοῦτόν τι καὶ περὶ τοὺς κλεπτομένους καὶ συλωμένους θεοὺς ἔστιν ἡμῖν νοεῖν. ἀλλά (φησίν) οὐ πεφροντίκασιν τῶν ξοάνων αὐτῶν οἱ ἐν αὐτοῖς ὄντες θεοί. τί οὖν αὐτὰ ὑμεῖς τημελεῖτε σμήχοντες καὶ πλύνοντες καὶ καθαίροντες, στεφανοῦντες, ἐπιθύοντες; διόπερ ἐντεῦθεν συννοήσατε μηδὲ ὀρθῷ λογισμῷ ποιοῦντες. ὡς γὰρ τοῖς νεκροῖς ἐπικλαίετε, οὕτω καὶ τοῖς θεοῖς ὑμῶν ἐπιθύετε καὶ σπένδετε. οὐκέτι μέντοι τοῦτο οὐδὲ τῷ τοῦ Καίσαρος καὶ τῶν ὑπ' αὐτὸν ἐξουσιῶν συμφωνεῖ παραδείγματι, διοικητὰς αὐτοὺς λέγειν, ὁπότε ὑμεῖς αὐτῶν τὴν πᾶσαν ποιεῖσθε πρόνοιαν, ὡς προεῖπον, κατὰ πάντα τημελοῦντες ὑμῶν τὰ ἱδρύματα. αὐτὰ γὰρ οὐδὲν δυνάμενα οὐδὲν ποιεῖ. ἐπεὶ εἴπατε ἡμῖν· Τί διοικοῦσιν; τί ποιοῦσιν τοιοῦτον ὁποῖόν τι οἱ κατὰ τόπον ἡγούμενοι; τί δὲ ἐνεργοῦσιν τοιοῦτον ὁποῖον οἱ τοῦ θεοῦ ἀστέρες; ἢ μήτι φαίνουσιν ὡς ὁ ἥλιος, οἷς λύχνους ὑμεῖς ἅπτετε;","english":"They do not demand from you taxes and tributes for them, the rulers, as though you were reaping much profit from those things there? What then? Have they not often been plundered by enemies and, broken, been distributed? Do not even the priests of those who worship outside, having condemned their own useless worship, secretly take away many of the votive offerings? Yes, he says, but they were discovered by their providence. That is false. For how many of them were not discovered? And if they say that because some have been caught they have power, they are mistaken. For among tomb-robbers, some are found, some escape notice, and surely those who were caught were not discovered by the power of the dead. Something similar we may understand concerning the gods who are stolen and plundered. But, he says, the gods dwelling in them have not taken care of their statues. Why then do you tend them, wiping and washing and cleansing them, crowning them, offering sacrifices? Therefore from this understand that you do not act even with right reason. For as you lament over the dead, so you offer sacrifices and libations to your gods. Yet this no longer agrees even with the example of Caesar and the authorities under him, to call them administrators, when you yourselves take all care for them, as I said before, tending your images in every respect. For they themselves, being able to do nothing, do nothing. For tell us: What do they administer? What do they do such as local governors do? What do they effect such as the stars of God do? Or do they not shine like the sun, for whom you kindle lamps?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"δυνάσται","severity":"info","text":"The term δυνάσται refers to local rulers or magistrates who collected taxes and tributes, a common grievance in the Roman imperial period.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῶν τυμβωρύχων","severity":"info","text":"The comparison of priests stealing votive offerings to tomb-robbers (τυμβωρύχοι) echoes a common trope in early Christian polemic against pagan cultic practices.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative refutation of pagan idolatry, using a series of rhetorical questions and hypothetical objections (ναί φησιν) to advance the argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν ἔξω θρησκευόντων","severity":"caution","text":"The phrase 'those who worship outside' (τῶν ἔξω θρησκευόντων) is ambiguous: it may refer to non-Christian worshippers generally or specifically to those outside the city or the church.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The argument that pagan gods are powerless because their statues are stolen and broken was a standard theme in early Christian apologetics, later echoed by authors such as Arnobius and Lactantius.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who worship outside' (τῶν ἔξω θρησκευόντων) is not specified; it may denote pagans in general or a particular group outside the Christian community.","The phrase 'by their providence' (προνοίᾳ αὐτῶν) could refer to the providence of the gods or of the priests; the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":168,"ref":"p168","source":"μὴ ὥσπερ τὰ νέφη ὑετοὺς φέρει, καὶ αὐτοὶ φέρειν ὄμβρους δύνανται, οἱ μηδὲ ἑαυτοὺς κινεῖν δυνάμενοι, ἐὰν μὴ ἄνθρωποι ἐπιλάβωνται; ἢ καρποὺς παρέχονται τὸν αὐτὸν τῇ γῇ τρόπον, οἷς ὑμεῖς θυσίας χορηγεῖτε; οὕτως οὐδὲν δύνανται. εἰ δὲ καὶ ποιεῖν τι ἐδύναντο, οὐκ ἂν αὐτοὺς ὀρθῶς θεοὺς ἐλέγετε, ὁπότε οὐδὲ τὰ στοιχεῖα ὀνομάζειν ἔξεστιν θεούς, δι' ὧν τὰ ἀγαθὰ χορηγεῖται. ἀλλὰ τὸν μόνον τάξαντα αὐτὰ πρὸς τὴν ἡμετέραν χρῆσιν ἐκτελεῖν τὰ πάντα καὶ κελεύσαντα ἀνθρώπῳ ὑπηρετεῖν, μόνον ὀρθῷ λόγῳ θεὸν ὀνομάζομεν. οὗ τῆς εὐεργεσίας ὑμεῖς μὴ αἰσθανόμενοι τὰ ὑμῖν δοῦλα ἀπονεμηθέντα στοιχεῖα καθ' αὑτῶν δεσπόζειν ἀνηγορεύσατε. καὶ τί περὶ στοιχείων δεῖ λέγειν; ὁπότε καὶ ἄψυχα ἀγάλματα πεποιηκότες οὐ μόνον προσκυνεῖτε, ἀλλ' ὡς δοῦλοι κατὰ πάντα αὐτοῖς ὑποτετάχθαι ἀξιοῦτε. διὰ τοῦτο δι' ὧν παρεφρονήσατε, δαίμοσιν ὑποχείριοι γεγόνατε. πλὴν διὰ τῆς εἰς αὐτὸν τὸν θεὸν ἐπιγνώσεως ἐκ τῶν καλῶν πράξεων δύνασθε δεσπόται γενέσθαι πάλιν καὶ δαίμοσιν ὡς δούλοις ἐπιτάξαι καὶ ὡς υἱοὶ θεοῦ αἰωνίου βασιλείας","english":"Can they, like clouds that bring rain, themselves produce showers, they who cannot even move themselves unless men take hold of them? Or do they provide fruits in the same way as the earth, to whom you offer sacrifices? Thus they can do nothing. And if they were able to do something, you would not rightly call them gods, since it is not even permissible to name the elements gods, through which good things are provided. But we name only the one who ordered them to fulfill everything for our use and commanded them to serve man, by right reason, God. You, not perceiving his beneficence, have proclaimed the elements, which were allotted to you as slaves, to be masters over yourselves. And why need I speak of elements? Since you have made lifeless statues, you not only worship them, but you deem it right to be subject to them in every way as slaves. Because of this, through the things by which you have been deranged, you have become subject to demons. Nevertheless, through the recognition of God himself, by means of good deeds, you can become masters again and command demons as slaves, and as sons of God, of an eternal kingdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μὴ ὥσπερ τὰ νέφη ὑετοὺς φέρει","severity":"info","text":"The speaker argues that the elements, like clouds, cannot act independently; they require human agency to move, undermining their claim to divinity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στοιχεῖα","severity":"info","text":"The Greek term 'στοιχεῖα' (elements) refers to natural substances like earth, water, air, and fire, which the homily argues are not divine but slaves to humanity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱοὶ θεοῦ αἰωνίου βασιλείας","severity":"info","text":"The phrase 'sons of God of an eternal kingdom' echoes New Testament language (e.g., Romans 8:14-17) of believers as heirs of God's kingdom, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαίμοσιν","severity":"info","text":"In early Christian polemic, 'demons' were often identified with pagan gods; the homily claims that worship of elements or statues leads to subjection to demons.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ τοῦτο δι' ὧν παρεφρονήσατε","severity":"info","text":"This clause marks a rhetorical pivot: the speaker moves from critiquing pagan worship to offering a path to redemption through recognition of God and good deeds.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ μηδὲ ἑαυτοὺς κινεῖν δυνάμενοι","severity":"info","text":"The argument that idols cannot move themselves parallels similar critiques in early Christian apologists (e.g., Justin Martyr, Athenagoras), who mock pagan statues as inert.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":169,"ref":"p169","source":"κληρονόμοι καταστῆναι.\n\nΤαῦτα εἰπὼν ἐκέλευσεν τοὺς δαιμονῶντας καὶ νόσοις ἐγκατειλημμένους αὑτῷ προσφέρεσθαι, προσενεχθεῖσι δὲ τὰς χεῖρας ἐπιθεὶς καὶ προσευξάμενος ἀπέλυσεν αὐτοὺς ὑγιαίνοντας, ὑπομιμνήσκων αὐτοὺς καὶ τοὺς λοιποὺς ὄχλους ἐνταῦθα παρεδρεύειν, ὅσων ἂν ἡμερῶν ἐπιδημῶν διαλέγηται. τῶν οὖν ἄλλων ἀναχωρησάντων ὁ Πέτρος ἐν τῷ ἐκεῖ ὑδροχοείῳ λουσάμενος σὺν τοῖς θελήσασι, χαμαὶ στρωθῆναι κελεύσας ὑπό τινα πυκνὴν τῶν δένδρων κόμην διὰ τὴν σκιάν, κατ' ἀξίαν ἕκαστον κατακλιθῆναι ἐποίησεν· καὶ οὕτως τροφῆς μετελάβομεν. εὐλογήσας οὖν καὶ ἐπευχαριστήσας τῷ θεῷ ἐπὶ τῷ εὐφρανθῆναι κατὰ τὴν Ἑβραίων συνήθη πίστιν, ἔτι πολλῆς οὔσης ὥρας, πυνθάνεσθαι ἡμᾶς περὶ ὧν θέλομεν ἐπέτρεψεν. καὶ ὅμως εἴκοσι οὖσιν ἡμῖν ἐν μέρει ἑκάστῳ πυθομένῳ ἐπέλυσεν. ἤδη δὲ ἑσπέρας ἐπικαταλαβούσης εἰς τὸν εὐρύτατον τῆς ξενίας οἶκον εἰσελθόντες ἅμα αὐτῷ ἐκεῖ οἱ πάντες ὑπνώσαμεν.\n\n[ Μ Λ ] Τῇ μὲν οὖν τετάρτῃ ἐν Τριπόλει ἡμέρᾳ ὁ Πέτρος ἐγερθεὶς καὶ ἐγρηγορότας ἡμᾶς εὑρών, προσαγορεύσας ἐξῄει εἰς τὸ ὑδροχοεῖον, ὅπως λουσάμενος εὔξηται, ὁμοίως τε καὶ ἡμεῖς ἀκολούθως ἐποιήσαμεν. συνευξαμένοις οὖν καὶ προκαθεσθεῖσιν τὸν περὶ τοῦ δεῖν ἁγνεύειν ἐποιεῖτο λόγον. καὶ ἐπειδὴ λοιπὸν ἡμέρα γεγόνει, τοῖς ὄχλοις εἰσελθεῖν ἐπέτρεψεν. εἰσελθόντος δὲ τοῦ ὄχλου πολλοῦ συνήθως προσαγορεύσας λέγειν ἤρξατο· Ἐπειδὴ πολλῇ τῇ καθ' ὑμῶν ὑφ' ὑμῶν γενομένῃ ἀμελείᾳ ὁ νοῦς τὰς πολλὰς καὶ βλαβερὰς τῶν θρησκειῶν ὑπονοίας ἐξέφυσεν καὶ γεγόνατε ὥσπερ γῆ ἀπορίᾳ γεωργοῦ χερσεύσασα·","english":"He commanded that those possessed by demons and afflicted with diseases be brought to him, and when they were brought, he laid his hands on them and, after praying, dismissed them healed, reminding them and the remaining crowds to attend here for as many days as he might be staying and discoursing. When the others had withdrawn, Peter bathed in the public bath there with those who wished, and having ordered bedding to be spread under a dense canopy of trees for the shade, he made each recline according to his rank; and thus we partook of food. Then, having blessed and given thanks to God for the joy according to the customary faith of the Hebrews, while there was still much of the day left, he permitted us to inquire about whatever we wished. And although we were twenty, he resolved each question in turn. When evening overtook us, we all entered the very spacious house of the lodging together with him and slept there.\n\nOn the fourth day in Tripoli, then, Peter arose and, finding us awake, greeted us and went out to the bathhouse to bathe and pray, and we likewise did accordingly. When we had prayed together and sat down, he began a discourse on the necessity of purity. And when day had come, he permitted the crowds to enter. When a large crowd had entered, he greeted them as usual and began to speak: \"Since through much neglect on your part your mind has produced many and harmful suspicions about religions, and you have become like land gone fallow for lack of a farmer,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κληρονόμοι καταστῆναι","severity":"info","text":"The Greek text begins mid-sentence with 'κληρονόμοι καταστῆναι' ('to become heirs'), continuing the previous passage's argument against idolatry.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὑδροχοεῖον","severity":"info","text":"The 'ὑδροχοεῖον' (public bath) was a common feature of Greco-Roman cities, used for bathing and socializing; Peter's use of it reflects integration into urban life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τῇ μὲν οὖν τετάρτῃ ἐν Τριπόλει ἡμέρᾳ","severity":"info","text":"The passage shifts from a narrative of healing and daily routine to a new day's discourse, marked by the temporal phrase 'On the fourth day in Tripoli'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἑβραίων συνήθη πίστιν","severity":"info","text":"'Customary faith of the Hebrews' likely refers to Jewish prayer practices (e.g., blessings before meals), reflecting the Jewish-Christian milieu of the text.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"δαιμονῶντας","severity":"info","text":"The healing of demoniacs by laying on of hands echoes early Christian exorcism practices, later developed in hagiography and liturgical rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μ Λ","severity":"caution","text":"The siglum '[ Μ Λ ]' in the Greek edition likely indicates a manuscript division or variant; its precise meaning is uncertain without further apparatus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κληρονόμοι καταστῆναι' is fragmentary; its exact referent (heirs of what?) is unclear from the passage alone.","The siglum '[ Μ Λ ]' may denote a manuscript source or a textual note, but its meaning is not specified in the edition."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":170,"ref":"p170","source":"πολλοῦ πρὸς κάθαρσιν δεῖσθε χρόνου, ἵνα τὸν μεταδιδόμενον ὑμῖν λόγον ἀληθῆ ὥσπερ καλὸν σπόρον ὁ νοῦς λαβὼν μὴ κακαῖς φροντίσιν συνπνίξας ἄκαρπον καταστήσῃ πρὸς τὰ σσζειν δυνάμενα ἔργα. διὸ χρὴ τοὺς πεφροντικότας τῆς ἑαυτῶν σωτηρίας συνεχέστερον ἐπακούειν, ὅπως τὰ ἐκ μακρῶν χρόνων ἀτοπήματα πληθυνθέντα βραχεῖ τῷ περιλειπομένῳ χρόνῳ συνεχεῖ σπουδῇ πρὸς κάθαρσιν ἀναλογῆσαι δυνηθῇ. ἐπεὶ οὖν ἕκαστος ἄδηλον ἔχει τοῦ ἰδίου χρόνου τὸ τέλος, σπεύσατε τὰς πολλὰς τῶν καρδιῶν ὑμῶν ἐξελεῖν ἀκάνθας, μὴ κατ' ὀλίγον· οὐ γὰρ δυνήσεσθε καθαρθῆναι, ἐπὶ πολὺ γὰρ ἐχερσεύσατε. οὐκ ἄλλως δὲ τὸ πολὺ τῆς σπουδῆς πρὸς κάθαρσιν ὑμῶν ἀναδέξασθαι ὑπομενεῖτε, ἐὰν μήγε αὑτοῖς ὀργισθέντες ἐπιπλήξητε περὶ ὧν ὡς ἀχρεῖοι δοῦλοι ἐνηδρεύθητε συνθέμενοι ταῖς κακαῖς ὑμῶν ἐπιθυμίαις, ἵνα τὴν δικαίαν ὑμῶν ὀργὴν τῷ νῷ ὡς πῦρ χερσευσάσῃ ἀρούρῃ ἐπαφεῖναι δυνηθῆτε. εἰ μὲν οὖν οὐκ ἔχετε δίκαιον πῦρ (τὴν κατὰ τῶν κακῶν ἐπιθυμιῶν ὀργὴν λέγω), μάθετε ἀπὸ ποίων καλῶν ἐνηδρεύθητε καὶ πρὸς ποίαν κόλασιν κατηρτίσθητε καὶ ὑπὸ τίνος ἠπατήθητε, καὶ οὕτως ὑμῶν ὁ νοῦς νήψας καὶ ὥσπερ πῦρ ὑπὸ τῆς τοῦ πέμψαντος ἡμᾶς διδασκαλίας ἐξαφθεὶς εἰς ὀργήν, τὰς ἀκάνθας τῆς ἐπιθυμίας ἀναλῶσαι δυνηθῇ. πιστεύσατέ μοι ὅτι θελήσαντες πάντα κατορθῶσαι δυνήσεσθε.","english":"You need much time for purification, so that the mind, having received the true word given to you like good seed, may not, by stifling it with evil cares, render it fruitless for works capable of bringing salvation. Therefore, those who are concerned for their own salvation must listen more frequently, so that the transgressions multiplied over long periods may, in the brief remaining time, be able to correspond to purification through continuous zeal. Since each person’s end of life is uncertain, hasten to remove the many thorns from your hearts, not little by little; for you will not be able to be cleansed, since you have lain fallow for a long time. You will not endure to undertake the great extent of zeal for your purification in any other way, unless, becoming angry with yourselves, you rebuke yourselves for having been ensnared like worthless slaves, conspiring with your evil desires, so that you may be able to apply your just anger, like fire, to the fallow field. If, then, you do not have this just fire (I mean the anger against evil desires), learn from what good things you have been ensnared, to what punishment you have been consigned, and by whom you have been deceived; and thus your mind, having become sober and, like fire kindled by the teaching of the one who sent us, into anger, may be able to consume the thorns of desire. Believe me, that if you wish, you will be able to accomplish everything.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage develops the agricultural metaphor of seed and fallow field to urge intensive purification before the uncertain end of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐχερσεύσατε","severity":"info","text":"The verb ἐχερσεύσατε (from χερσεύω, 'to lie fallow') extends the agricultural imagery: the soul has been uncultivated, overgrown with thorns of desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καλὸν σπόρον","severity":"info","text":"The image of the word as 'good seed' (καλὸν σπόρον) echoes the parable of the sower (Matthew 13:3–8) and the seed of the word in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πῦρ ... ὀργήν","severity":"info","text":"The 'just fire' of anger against one's own desires reflects a Stoic-influenced moral psychology, where righteous indignation (ὀργή) is harnessed for purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage forms a hortatory climax within the narrative: Peter's healing ministry gives way to a direct call for self-examination and zeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνπνίξας","severity":"caution","text":"The compound συνπνίξας (σύν + πνίγω, 'stifle together') is rare; the text may be corrupt or reflect a scribal variant. The sense 'stifle' is secure.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text shows no Coptic influence in this passage; the source edition is based on the Greek manuscript tradition. The reading 'συνπνίξας' may be a scribal error for 'συμπνίξας'."],"confidence":"high","notes":[]},{"i":171,"ref":"p171","source":"Θεοῦ τοῦ ἀοράτου ἐστὲ εἰκών. ὅθεν οἱ εὐσεβεῖν βουλόμενοι μὴ τὰ εἴδωλα λεγέτωσαν θεοῦ εἰκόνα εἶναι καὶ διὰ τοῦτο δεῖν αὐτὰ σέβειν. εἰκὼν γὰρ θεοῦ ὁ ἄνθρωπος. ὁ εἰς θεὸν εὐσεβεῖν θέλων ἄνθρωπον εὐεργετεῖ, ὅτι εἰκόνα θεοῦ τὸ ἀνθρώπου βαστάζει σῶμα, τὴν δὲ ὁμοιότητα οὐκέτι πάντες, ἀλλὰ ἀγαθῆς ψυχῆς ὁ καθαρὸς νοῦς. πλὴν ὡς ἡμεῖς οἴδαμεν τὸν ἄνθρωπον «κατ' εἰκόνα καὶ καθ' ὁμοίωσιν» γεγονότα τοῦ θεοῦ, εἰς τοῦτον ὑμᾶς εὐσεβεῖν λέγομεν, ἵνα εἰς θεόν, οὗπέρ ἐστιν εἰκών, ἡ χάρις λογισθῇ. τιμὴν οὖν τῇ τοῦ θεοῦ εἰκόνι (ὅπερ ἐστὶν ἄνθρωπος) προσφέρειν δεῖ οὕτως· πεινῶντι τροφήν, διψῶντι ποτόν, γυμνητεύοντι ἔνδυμα, νοσοῦντι πρόνοιαν, ξένῳ στέγην καὶ τῷ ἐν εἱρκτῇ ὄντι ἐπιφαινόμενον βοηθεῖν ὡς δυνατόν ἐστιν. καὶ ἵνα μὴ τὸ κατ' εἶδος λέγω, πάντα ὅσα ἑαυτῷ τις θέλει καλά, ὡσαύτως ἄλλῳ χρῄζοντι παρεχέτω, καὶ τότε αὐτῷ εἰς τὴν τοῦ θεοῦ εἰκόνα εὐσεβήσαντι δύναται ἀγαθὸς λογισθῆναι μισθός· ᾧ λόγῳ εἰ καὶ ταῦτα ποιεῖν μὴ ἀναδέξηται, ὡς ἀμελήσας τῆς εἰκόνος κολασθήσεται. οἷον οὖν ἔστιν λέγειν ποτὲ ὅτι εὐσεβείας τῆς εἰς θεὸν χάριν πᾶσαν μορφὴν σεβόμενοι, τὸν ἄνθρωπον τὴν ὄντως εἰκόνα θεοῦ ὄντα ἐν πᾶσιν ἐνυβρίζοντες, φονεύοντες,","english":"You are an image of the invisible God. Therefore, those who wish to be pious should not say that idols are an image of God and that for this reason they must be worshipped. For the image of God is the human being. He who wishes to be pious toward God benefits the human being, because the body of the human being bears the image of God, but not all possess the likeness, but rather the pure mind of a good soul. Nevertheless, as we know that the human being has come into being \"according to the image and likeness\" of God, we say that you should be pious toward this one, so that the grace may be accounted to God, whose image he is. Therefore, honor must be offered to the image of God (which is the human being) in this way: food to the hungry, drink to the thirsty, clothing to the naked, care to the sick, shelter to the stranger, and to the one in prison, one must appear and help as far as possible. And not to speak in detail, let him provide to another in need all the good things he wishes for himself, and then a good reward can be reckoned to him for having been pious toward the image of God; by the same reasoning, if he does not undertake to do these things, he will be punished as one who has neglected the image. For what is it, then, to say that on account of piety toward God we worship every form, while we insult the human being, who is the true image of God, in every way, killing them,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατ' εἰκόνα καὶ καθ' ὁμοίωσιν","severity":"info","text":"The phrase 'according to the image and likeness' directly echoes Genesis 1:26-27 LXX, a foundational text for early Christian anthropology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εἰκών","severity":"info","text":"The term 'εἰκών' (image) is used here to distinguish the human being as the true image of God from material idols, a key polemical move in early Christian apologetics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The argument that honoring the human image of God entails concrete acts of charity (feeding, clothing, sheltering) reflects early Christian ethical teaching, possibly influenced by Stoic or Jewish traditions of practical piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a theological assertion (human as image of God) to a practical imperative (charitable acts), then to a conditional warning of punishment for neglect, forming a coherent hortatory unit.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily's emphasis on the human as image of God and the duty of charity influenced later patristic thought, particularly in the Eastern tradition, though its attribution to Clement of Rome is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the English draft supplies 'killing them' but the Greek breaks off after 'φονεύοντες', leaving the clause incomplete."],"confidence":"high","notes":[]},{"i":172,"ref":"p172","source":"μοιχεύοντες, κλέπτοντες καὶ κατὰ πολλὰ ἄλλα ἀτιμάζοντες; ἐχρῆν δὲ μηδὲν κακὸν πράττειν, δι' ὃ ἄνθρωπος λυπεῖται· νῦν δὲ πάντα πράττετε, δι' ἃ ἄνθρωπος ἀθυμεῖ· ἀδικία γὰρ καὶ ἀθυμία γίνεται διὰ τοῦ φονεύεσθαι καὶ ἀφαιρεῖσθαι τὰ αὐτοῦ καὶ ὅσα ἄλλα ἴστε ἅπερ παθεῖν οὐ θέλετε. ὑμεῖς δὲ ἑρπετῷ τινι κακούργῳ πρὸς κακίαν ἀπατηθέντες ὑπονοίᾳ πολυθέου γνώσεως, εἰς μὲν τὴν ὄντως εἰκόνα (ὅπερ ἐστὶν ἄνθρωπος) ἀσεβεῖτε, εἰς δὲ τὰ ἀναίσθητα εὐσεβεῖν δοκεῖτε. τινὲς δὲ λέγουσιν· ἰ μὴ ἤθελεν αὐτὰ εἶναι, οὐκ ἂν ἦν, ἀλλ' ἀνῃρεῖτο ἄν. φημὶ κἀγώ· Τοῦτο πάντως ἔσται, ὅταν πάντες τὴν αὑτῶν πρὸς αὐτὸν δείξωσιν προαίρεσιν, καὶ οὕτως ἀλλαγὴ τοῦ νῦν γενήσεται κόσμου. πλὴν εἰ καὶ οὕτως ἠθέλετε αὐτὸν ποιῆσαι, ἵνα μηδὲν τῶν προσκυνουμένων ὑπῆρχεν, εἴπατε ἡμῖν τί τῶν ὄντων οὐκ ἐθρησκεύσατε. οὐχ οἱ μὲν ὑμῶν τὸν ἥλιον, οἱ δὲ σελήνην, οἱ δὲ ὕδωρ, οἱ δὲ γῆν, οἱ δὲ τὰ ὄρη, οἱ δὲ φυτά, οἱ δὲ τὰ σπέρματα, οἱ δὲ καὶ ἄνθρωπον (ὡς ἐν ἰγύπτῳ) προσκυνοῦσιν; ἐχρῆν οὖν τὸν θεὸν μηδὲν ἐᾶσαι, ἀλλὰ μηδὲ ἡμᾶς, ἵνα μηδὲν ἂν ἦν τὸ προσκυνούμενον μήτε τὸ προσκυνοῦν. ἀληθῶς τοῦτο βούλεται γενέσθαι ὁ ἐν ὑμῖν δεινὸς ἐνδομυχῶν ὄφις, ὃς οὐ φείδεται ὑμῶν. ἀλλ' οὐχ οὕτως ἔσται. οὐδὲν γὰρ ἁμαρτάνει τὸ προσκυνούμενον· βίαν γὰρ πάσχει ὑπὸ τοῦ προσκυνεῖν αὐτὸ θέλοντος. εἰ γὰρ ὑπὸ πάντων ἀνθρώπων ἄδικος γίνεται κρίσις, ἀλλ' οὐχ ὑπὸ θεοῦ. οὐ γὰρ δίκαιόν ἐστιν τὴν αὐτὴν τιμωρίαν ἀναδέξασθαι τὸν πάσχοντα καὶ τὸν διαθέμενον, ἐκτὸς εἰ μὴ αὐτὸς ἑκὼν ἀναδέξηται τὴν τοῦ μόνου τιμιωτάτου τιμήν.","english":"adulterers, thieves, and those who dishonor in many other ways; you ought to do nothing evil on account of which a human being is grieved; but now you do all things on account of which a human being is disheartened; for injustice and despondency arise from murder and the taking away of one's possessions and all other things which you know you do not wish to suffer. But you, deceived by some malicious serpent into evil by a suspicion of polytheistic knowledge, commit impiety against the true image (which is the human being), while you think you are pious toward senseless things. Some say: \"If he did not want them to exist, they would not exist, but would be destroyed.\" I also say: This will certainly happen, when all show their disposition toward him, and thus a change of the present world will occur. But even if you wanted him to make it so that none of the things worshipped existed, tell us which of the existing things you have not worshipped. Do not some of you worship the sun, others the moon, others water, others the earth, others the mountains, others plants, others seeds, and others even a human being (as in Egypt)? Therefore, God ought to have left nothing, not even us, so that there would be nothing worshipped and nothing worshipping. Truly, the terrible serpent lurking within you wishes this to happen, and it does not spare you. But it will not be so. For the thing worshipped commits no sin; it suffers violence from the one who wishes to worship it. For if an unjust judgment is made by all human beings, it is not made by God. For it is not just that the one who suffers and the one who arranges should undergo the same punishment, unless he willingly accepts the honor of the only most honorable one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μοιχεύοντες, κλέπτοντες","severity":"info","text":"The participles continue the direct address to polytheists, listing moral offenses that cause human grief, linking impiety to social harm.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἰκόνα","severity":"info","text":"The Greek term 'εἰκόνα' (image) is central: the human being is the true image of God, contrasting with lifeless idols, a key theme in early Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀδικία γὰρ καὶ ἀθυμία γίνεται","severity":"info","text":"The phrase echoes the Decalogue and prophetic condemnations of injustice (e.g., Exod 20:13–17; Isa 1:15–17), though no direct citation is given.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑρπετῷ τινι κακούργῳ","severity":"info","text":"The 'malicious serpent' likely alludes to the serpent in Eden (Gen 3) or to the Gnostic 'demiurge' as a deceiver, reflecting anti-heretical polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν εἰ καὶ οὕτως ἠθέλετε","severity":"info","text":"A rhetorical question shifts the argument: even if God removed all worshipped objects, humans would still worship natural elements, exposing the absurdity of polytheism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀληθῶς τοῦτο βούλεται γενέσθαι","severity":"caution","text":"The serpent's desire for annihilation may be hyperbolic; the text does not specify whether this reflects a real sectarian belief or a rhetorical device.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'malicious serpent' is ambiguous: it could be a literal reference to the Eden serpent, a Gnostic figure, or a metaphor for internal deception.","The phrase 'when all show their disposition toward him' is vague; it may refer to eschatological judgment or a moral transformation."],"confidence":"high","notes":[]},{"i":173,"ref":"p173","source":"ἀλλά (φησίν) ἐχρῆν αὐτοὺς τοὺς προσκυνοῦντας ἀναιρεῖσθαι ὑπὸ τοῦ ὄντως θεοῦ, ἵνα ἄλλος τοῦτο μὴ ποιῇ. ἀλλ' οὐκ εἶ σοφώτερος τοῦ θεοῦ, ἵνα αὐτῷ ὡς φρονιμώτερος γνώμην δῷς. οἶδεν ὃ ποιεῖ. πᾶσιν γὰρ ἐν ἀσεβείᾳ οὖσιν μακροθυμεῖ, ὡς ἐλεήμων καὶ φιλάνθρωπος πατήρ, εἰδὼς ὅτι καὶ ἐξ ἀσεβῶν εὐσεβεῖς γίνονται. καὶ αὐτῶν τῶν σεβόντων τὰ αἰσχρὰ καὶ ἀναίσθητα πολλοὶ νήψαντες τοῦ μὲν αὐτὰ σέβειν καὶ ἁμαρτάνειν ἐπαύ σαντο, τῷ δὲ ὄντως θεῷ προσφυγόντες εὐχαῖς... καὶ Ἕλληνες ἐσώθησαν. ἀλλὰ τὴν ἀρχὴν ἔδει ποιῆσαι ἡμᾶς μηδὲ ὅλως περὶ τοιούτων ἐνθυμεῖσθαι. ταῦτα λέγοντες ἀγνοεῖτε τί ἐστιν τὸ αὐτεξούσιον καὶ πῶς δυνατόν ἐστιν ἀγαθοὺς τῷ ὄντι εἶναι. ὅτι ὁ ἰδίᾳ προαιρέσει ὢν ἀγαθὸς ὄντως ἀγαθός ἐστιν, ὁ δὲ ὑφ' ἑτέρου ἀνάγκης ἀγαθὸς γενόμενος ὄντως οὐκ ἔστιν, ὅτι μὴ ἰδίᾳ προαιρέσει ἐστὶν ὅ ἐστιν. ἐπεὶ οὖν τὸ ἑκάστου ἐλεύθερον ἀποτελεῖ τὸ ὄντως ἀγαθὸν καὶ δεικνύει τὸ ὄντως κακόν, ἐν ἑκάστῳ γενέσθαι ἐχθρὸν ἢ φίλον διὰ τῶν ὑποθέσεων ὁ θεὸς ἐμηχανήσατο. οὔ φησιν, ἀλλὰ πᾶν ὃ ἐνθυμούμεθα, αὐτὸς ἡμᾶς ποιεῖ νοεῖν. παύσασθε· τί πλεῖον βλασφημεῖτε οἱ τοῦτο λέγοντες; εἰ γὰρ πᾶν, ὅτι ἂν ἐνθυμηθῶμεν, ἀπ' αὐτοῦ ἐνεργούμεθα, αὐτὸν αἴτιον λέγετε πορνειῶν, ἀσελγειῶν, πλεονεξιῶν καὶ πάσης βλασφημίας. παύσασθε δυσφημοῦντες, οἱ εὐφημεῖν καὶ πᾶσαν τιμὴν αὐτῷ ἀπονέμειν ὀφείλοντες. καὶ μὴ λέγετε· ὐκ ἐπιδικάζεται ὁ θεὸς τιμῆς. εἰ γὰρ αὐτὸς οὐδενὸς ἐπιδικάζεται, ἀλλ' οὖν γε ἡμᾶς ἐχρῆν εἰς τὸ δίκαιον ἀφορῶντας τὸν ἐν πᾶσιν ἡμᾶς εὐεργετήσαντα εὐχαρίστῳ ἀμείψασθαι φωνῇ. ἀλλά (φησίν) κρεῖττον","english":"But,\" someone says, \"those who worship should have been destroyed by the true God, so that no one else would do this.\" But you are not wiser than God, to give him advice as if you were more prudent. He knows what he does. For he is patient with all who are in impiety, as a merciful and philanthropic father, knowing that even from the impious, pious ones arise. And many of those who worship shameful and insensible things, having come to their senses, have ceased both to worship them and to sin, and having fled to the true God with prayers... even Greeks have been saved. \"But from the beginning, he should have made us not even think about such things at all.\" In saying this, you are ignorant of what free will is and how it is possible to be truly good. For he who is good by his own choice is truly good, while he who becomes good by another's compulsion is not truly good, because he is not what he is by his own choice. Since, then, each one's freedom produces what is truly good and reveals what is truly evil, God contrived that enmity or friendship should arise in each through the circumstances. \"No,\" he says, \"but everything we think, he himself makes us conceive.\" Stop. What more blasphemy do you utter, who say this? For if everything we think is energized by him, you are saying that he is the cause of fornications, debaucheries, covetousness, and every blasphemy. Stop slandering, you who ought to speak well and render every honor to him. And do not say, \"God does not claim honor.\" For even if he himself claims nothing, yet we, looking to what is just, ought to repay with a grateful voice the one who has benefited us in all things. \"But,\" someone says, \"it is better","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"αὐτεξούσιον","severity":"info","text":"The term 'αὐτεξούσιον' (free will) is central to the argument, distinguishing genuine goodness from compelled behavior. It reflects a key theological concept in early Christian anthropology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακροθυμεῖ","severity":"info","text":"The description of God as 'patient' (μακροθυμεῖ) with the impious echoes the divine attribute of μακροθυμία found in the Septuagint (e.g., Exod 34:6) and New Testament (e.g., Rom 2:4).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἕλληνες","severity":"info","text":"The reference to 'Greeks' (Ἕλληνες) being saved indicates a context where pagans convert to Christianity, a common theme in early Christian apologetics and missionary literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλά (φησίν)","severity":"info","text":"The repeated phrase 'ἀλλά (φησίν)' ('But,' someone says) introduces a dialogical structure, typical of diatribe, where the speaker refutes an imagined opponent's objections.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"αὐτεξούσιον","severity":"info","text":"The emphasis on free will (αὐτεξούσιον) as necessary for true goodness anticipates later debates in Greek patristic theology, notably in Origen and John Chrysostom.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εὐχαῖς...","severity":"caution","text":"The text at 'εὐχαῖς...' is fragmentary; the ellipsis in the Greek suggests a lacuna or scribal break, making the precise sense of the saved Greeks' actions uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εὐχαῖς...' is incomplete; it may have originally specified prayers or vows. The identity of the interlocutor ('φησίν') is ambiguous—could be a generic opponent or a specific group."],"confidence":"high","notes":[]},{"i":174,"ref":"p174","source":"ποιοῦμεν ἅμα αὐτῷ καὶ πᾶσιν εὐχαριστοῦντες. ἀλλὰ ταῦτα λέγοντες οὐκ ἴστε τὴν καθ' ὑμῶν ἐπιβουλήν. ὡς γάρ, ὁπόταν ἕνα κάμνοντα πολλοὶ ἰατροὶ θεραπεύειν ἐπαγγέλλωνται μηδὲν δυνάμενοι, εἷς δέ τις ὄντως ἰᾶσθαι δυνάμενος τὴν αὐτοῦ ἀντίδοτον μὴ προσφέρῃ λογισάμενος ὅτι, ἂν αὐτὸς θεραπεύσῃ, ἄλλοι ἐπιγράφονται, οὕτω καὶ ὁ θεὸς μετὰ πολλῶν ἀξιούμενος τῶν μηδὲν δυναμένων οὐκ εὐεργετεῖ. τί οὖν; (φησίν) ὁ θεὸς ἐπὶ τούτῳ ἀγανακτεῖ, ἐάν γε αὐτοῦ θεραπεύοντος ἄλλος ἐπιγραφῇ; φημί, εἰ καὶ μὴ ἀγανακτεῖ, ἀλλ' οὖν γε οὐ θέλει τῆς ἀπάτης συνεργὸς γενέσθαι. αὐτοῦ γὰρ εὐεργετήσαντος καὶ τὸ μηδὲν ποιῆσαν εἴδωλον ὡς δυνηθὲν πιστοῦται. ἀλλὰ κἀγώ φημι ὅτι, εἰ μὴ φυσικῶς ἠδίκητο ὁ πρὸς ἀναίσθητα ἐπτοημένος, ἴσως ἂν καὶ τοῦτο ὑπομεμενήκει· διὸ νήψατε ὑπὲρ τῆς σωτηρίας τὰ εὔλογα νοεῖν. ὁ θεὸς γὰρ ἀνενδεὴς ὢν αὐτὸς οὐδενὸς δεῖται οὔτε βλάπτεται. ἡμῶν γάρ ἐστιν τὸ ὠφελεῖσθαι ἢ βλάπτεσθαι. ὅνπερ γὰρ τρόπον Καῖσαρ οὔτε βλασφημούμενος βλάπτεται οὔτε εὐχαριστούμενος ὠφελεῖται, ἀλλὰ τοῦ εὐχαριστοῦντος μὲν γίνεται τὸ ἀκίνδυνον, τοῦ δὲ βλασφημοῦντος ὄλεθρος, οὕτως οἱ θεὸν εὐφημοῦντες αὐτὸν μὲν οὐδὲν ὠφελοῦσιν, ἑαυτοὺς δὲ σσζουσιν, ὁμοίως καὶ οἱ βλασφημοῦντες αὐτὸν μὲν οὐκ ἀδικοῦσιν, αὐτοὶ δὲ ὀλοθρεύονται. ἀλλά (φησίν) οὐχ ὁμοίως ἐπ' ἀνθρώπου καὶ θεοῦ. σύμφημι κἀγὼ ὅτι οὐχ ὁμοίως. μείζων γὰρ ἡ κόλασις τῷ εἰς μείζονα ἀσεβήσαντι, ἥττων δὲ τῷ εἰς τὸν ἥττονα ἁμαρτήσαντι.","english":"we do together with him and give thanks to all. But in saying these things you do not know the plot against you. For just as, when many physicians promise to treat a single patient who is ill, being able to do nothing, but one who is truly able to heal does not offer his own antidote, reasoning that if he heals, others claim the credit, so also God, being invoked along with many who can do nothing, does not bestow benefit. What then? (he says) Is God angry at this, if when he heals another claims the credit? I say, even if he is not angry, yet he does not wish to become an accomplice to deception. For if he bestows benefit and the idol that does nothing is believed to have power, that is confirmed. But I also say that if the one who is crazed for insensate things were not naturally harmed, perhaps he would have endured this as well; therefore be sober for the sake of salvation to understand what is reasonable. For God, being without need, himself requires nothing nor is harmed. It is we who are benefited or harmed. For just as Caesar is neither harmed when blasphemed nor benefited when thanked, but for the one who gives thanks there is safety, and for the one who blasphemes destruction, so those who praise God do not benefit him at all, but save themselves, and likewise those who blaspheme him do not wrong him, but are themselves destroyed. But (he says) it is not the same in the case of man and God. I agree with you that it is not the same. For the punishment is greater for the one who commits impiety against a greater being, and lesser for the one who sins against a lesser.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ποιοῦμεν ἅμα αὐτῷ καὶ πᾶσιν εὐχαριστοῦντες","severity":"info","text":"The opening phrase is transitional, linking back to the previous passage's discussion of God's patience with the impious. The speaker includes the audience in a shared act of thanksgiving.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς γάρ, ὁπόταν ἕνα κάμνοντα πολλοὶ ἰατροὶ θεραπεύειν ἐπαγγέλλωνται μηδὲν δυνάμενοι, εἷς δέ τις ὄντως ἰᾶσθαι δυνάμενος τὴν αὐτοῦ ἀντίδοτον μὴ προσφέρῃ","severity":"info","text":"The physician analogy parallels a common rhetorical trope in early Christian polemic, where false teachers are compared to ineffective doctors. The same image appears in other early Christian texts, e.g., the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καῖσαρ","severity":"info","text":"The reference to Caesar as an example of a figure unaffected by praise or blame reflects the Roman imperial context. This analogy underscores the argument that God, like the emperor, is beyond human harm, but the consequences fall on the subject.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀντίδοτον","severity":"info","text":"ἀντίδοτον (antidote) here means a specific remedy or cure, not a general medicine. The term emphasizes the unique efficacy of the true healer (God) over the ineffective many.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλά (φησίν) οὐχ ὁμοίως ἐπ' ἀνθρώπου καὶ θεοῦ. σύμφημι κἀγὼ ὅτι οὐχ ὁμοίως.","severity":"info","text":"This dialogic exchange (φησίν, 'he says') is a rhetorical device common in Greek homilies, where the speaker anticipates an objection and then concedes a point to strengthen the argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡμῶν γάρ ἐστιν τὸ ὠφελεῖσθαι ἢ βλάπτεσθαι","severity":"caution","text":"The Greek text reads ἡμῶν (our) but the sense requires ἡμῶν (we). This is likely a scribal error or a dialectal variant; the translation correctly renders it as 'we'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'we do together with him and give thanks to all' is ambiguous: it is unclear whether 'all' refers to all people or all the gods/idols previously mentioned. The reading taken assumes a general thanksgiving."],"confidence":"high","notes":[]},{"i":175,"ref":"p175","source":"ὡς οὖν πάντων μείζων ὁ θεός, οὕτως μείζονα ὑφέξει κόλασιν ὁ εἰς αὐτὸν ἀσεβήσας ὡς εἰς μείζονα ἁμαρτήσας, οὐκ αὐτοῦ αὐτόχειρος ἀμυνομένου, ἀλλὰ πάσης τῆς κτίσεως ἐπὶ τούτῳ ἀγανακτούσης καὶ φυσικῶς ἐπεξερχομένης. οὐ γὰρ δώσει τῷ βλασφήμῳ οὐχ ἥλοις τὸ φῶς, οὐ γῆ τοὺς καρπούς, οὐ πηγὴ τὸ ὕδωρ, οὐκ ἐν ᾅδῃ τῇ ψυχῇ ὁ ἐκεῖ καθεστὼς ἄρχων τὴν ἀνάπαυσιν, ὁπότε καὶ νῦν ἐπὶ τῆς τοῦ κόσμου προθεσμίας ὑφεστώσης παραγανακτεῖ πᾶσα ἡ κτίσις. διὸ οὔτε τελείως οὐρανὸς ὑετοὺς παρέχει οὔτε γῆ τοὺς καρπούς, διὸ οἱ πλείονες λυμαίνονται. ἀλλὰ καὶ αὐτὸς ὁ ἀὴρ θυμῷ ὑπεκκαιόμενος πρὸς λοιμώδη κρᾶσιν μεταβάλλεται. πλὴν ὅσων ἀπολαύομεν ἀγαθῶν, τῷ αὑτοῦ ἐλέῳ εἰς τὴν ἡμετέραν φιλανθρωπίαν βιάζεται τὴν κτίσιν. οὕτως ὑμῖν τοῖς ἀτιμάζουσιν τὸν τῶν ὅλων δημιουργὸν ἡ πᾶσα κτίσις χαλεπαίνει. κἂν γὰρ τῇ τοῦ σώματος λύσει τὴν κόλασιν ἐκφύγητε, πῶς τὴν ψυχὴν ὑμῶν ἄφθαρτον οὖσαν διὰ τῆς φθορᾶς φυγεῖν δυνήσεσθε; ἀθάνατος γὰρ ἡ ψυχὴ καὶ τῶν ἀσεβῶν, οἷς ἄμεινον ἦν μὴ ἄφθαρτον αὐτὴν ἔχειν. κολαζομένη γὰρ ὑπὸ τοῦ ἀσβέστου πυρὸς ἀπεράντῳ τιμωρίᾳ καὶ μὴ θνῄσκουσα, ἐπὶ κακῷ τῷ αὑτῆς τέλος λαβεῖν οὐκ ἔχει. ἀλλ' ἴσως ἐρεῖ τις ὑμῶν· Φοβεῖς ἡμᾶς, Πέτρε. διδάξατε οὖν ἡμᾶς πῶς σιγῶντες ἐροῦμεν τὰ ὄντα ὡς ἔστιν· ἄλλως γὰρ αὐτὰ ὑμῖν σημαίνειν οὐ δυνάμεθα. ἐάν τε σιγήσωμεν, ἐνεδρεύεσθε ὑπὸ τῶν κακῶν διὰ τὴν ἄγνοιαν–ἐάν τε λαλήσωμεν, ὡς ἐπὶ ψευδεῖ ὑποθέσει φοβοῦντες ὑμᾶς ὑποπτευόμεθα. πῶς οὖν ἐπᾴσωμεν τῷ εἰς τὴν ὑμετέραν καρδίαν κακῷ ἐνδομυχοῦντι ὄφει καὶ πανούργως ὑποσπείροντι ὑμῖν τὰς θεῷ ἐχθραινούσας ὑπονοίας;","english":"Therefore, just as God is greater than all, so too will the one who has committed impiety against him undergo greater punishment, having sinned against a greater being—not because God himself exacts vengeance by his own hand, but because all creation is indignant at this and naturally rises up against it. For the sun will not give its light to the blasphemer, nor the earth its fruits, nor the spring its water, nor will the ruler established there in Hades grant rest to his soul, since even now, while the world's term still stands, all creation is aggrieved. Hence the sky does not fully provide rains, nor the earth its fruits, and for this reason the majority are corrupted. Moreover, the air itself, kindled with wrath, changes into a pestilential mixture. Yet whatever good things we enjoy, by his own mercy he compels creation toward our benevolence. Thus, to you who dishonor the creator of all things, all creation is hostile. For even if you escape punishment through the dissolution of the body, how will you be able to flee with your soul, which is incorruptible, through corruption? For the soul is immortal even in the impious, for whom it would have been better not to possess it as incorruptible. For it is punished by the unquenchable fire with endless torment and, not dying, has no end to its own evil. But perhaps one of you will say: \"You frighten us, Peter. So teach us how, by being silent, we will speak of things as they are; for we cannot signify them to you otherwise. If we are silent, you are ensnared by evils through ignorance; if we speak, we are suspected of frightening you on a false premise. How then shall we sing to the evil serpent lurking in your heart and cunningly sowing in you the suspicions that are hostile to God?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that divine punishment is not directly inflicted by God but by all creation, which naturally rises against the blasphemer.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀσβέστου πυρὸς","severity":"info","text":"The phrase 'unquenchable fire' (ἀσβέστου πυρὸς) echoes traditional Greek and Jewish apocalyptic imagery of eternal punishment, here applied to the immortal soul of the impious.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The idea that creation itself punishes the blasphemer—sun withholding light, earth withholding fruit—reflects Stoic and early Christian cosmic sympathy, where nature responds to moral order.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a third-person description of cosmic punishment to a direct address ('you who dishonor the creator'), then introduces a hypothetical objection from the audience, a rhetorical device common in homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the soul's immortality as a curse for the impious—'better not to possess it as incorruptible'—parallels themes in Plato's Phaedo and later Christian eschatology, though here it is uniquely punitive.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπᾴσωμεν","severity":"caution","text":"The verb ἐπᾴσωμεν (from ἐπᾴδω, 'sing to' or 'charm') is unusual here; it may be a scribal error or a deliberate metaphor for persuasive speech, but the sense is contested.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πῶς ἐπᾴσωμεν τῷ ... ὄφει' is ambiguous: it could mean 'how shall we sing to the serpent' (i.e., charm it) or 'how shall we sing over the serpent' (i.e., exorcise it). The reading taken is 'sing to' as a metaphor for addressing the internal evil."],"confidence":"high","notes":[]},{"i":176,"ref":"p176","source":"προφάσει τῆς πρὸς θεὸν φιλίας διαλλάγητε ἑαυτοῖς· ὑπὲρ γὰρ τῆς ὑμῶν\n\nσωτηρίας γίνεται ἡ μετὰ εὐποιίας πρὸς αὐτὸν καταφυγή. ἔχθρα τίς ἐστιν θεῷ ἐν ὑμῖν ἄλογος ἐπιθυμία· ὑπονοίᾳ γὰρ φρονήσεως τὴν ἄγνοιαν κρατύνει. ἄλλοι δὲ λέγουσιν· ὐ πεφρόντικεν ἡμῶν ὁ θεός. καὶ τοῦτο ψεῦδός ἐστιν. εἰ γὰρ ὄντως οὐκ ἐφρόντιζεν, οὐκ ἂν οὐδὲ τὸν ἥλιον αὐτοῦ ἀνέτελλεν ἐπὶ ἀγαθοὺς καὶ πονηροὺς οὔτε τὸν ὑετὸν αὐτοῦ ἔφερεν ἐπὶ δικαίους καὶ ἀδίκους. ἕτεροι δὲ λέγουσιν· ὐσεβέστεροί ἐσμεν καὶ αὐτὸν καὶ τὰ ἀγάλματα σέβοντες. οὐκ οἶμαι, εἰ τοῦτο λέγων τις ἐρεῖ βασιλεῖ· Τὴν ἴσην σοι ἀπονέμω τιμήν, οἵαν καὶ τοῖς νεκροῖς καὶ τῇ ἐρριμμένῃ κοπρίᾳ· οὐκ οἴομαι εἰ καλῶς ἀπαλλάξει. ἀλλ' ἐρεῖ τις· Κοπρίαν λέγεις τὰ σεβάσματα ἡμῶν; ναί φημι. ἄχρηστα γὰρ ὑμῖν αὐτὰ ἐποιήσατε, εἰς τὸ σέβειν καταριθμήσαντες, τῆς οὐσίας αὐτῶν ἴσως ἄλλο τι ἢ εἰς χρῆσιν κόπρου εὐχρηστησάσης. νῦν δὲ οὐδὲ εἰς τοῦτο χρησιμεύει, ὅτε μετασχηματίσαντες προσκυνεῖτε. πῶς δὲ καὶ εὐσεβέστεροι εἶναί φατε οἱ πάντων ἀσεβέστατοι, ταύτῃ αὐτῇ τῇ μιᾷ καὶ ἀσυγκρίτῳ ἁμαρτίᾳ ψυχῆς ὄλεθρον ὀφείλοντες τὰ ἀληθῆ ἐὰν ἐπιμείνητε; ὡς γὰρ εἴ τις υἱὸς πολλὰ εὐεργετούμενος ὑπὸ τοῦ πατρὸς ἑτέρῳ τινὶ τῷ μὴ πατρὶ τὴν ὀφειλομένην τῷ πατρὶ ἀποδση τιμήν, πάντως ἀποκληρονόμος γίνεται· ἐπὰν δὲ κατὰ γνώμην τοῦ πατρὸς βιοὺς εὐχαριστῇ ἐπὶ ταῖς εὐεργεσίαις, εὐλόγως κληρονόμος γίνεται. ἄλλοι δὲ λέγουσιν· Ἀσεβεῖν μέλλομεν, ἐὰν τὰ παραδοθέντα ἡμῖν ἐκ πατέρων σεβάσματα καταλείψωμεν· ὅμοιον γάρ ἐστιν τῷ παραθήκην φυλάξαι.","english":"hand, but because the sinner’s own soul is corrupted by the magnitude of the offense. For the sake of your friendship with God, be reconciled with one another; for your salvation depends on taking refuge in him with beneficence. Enmity toward God in you is an irrational desire; for under the pretense of wisdom it strengthens ignorance. Others say, “God has not cared for us.” This too is false. For if he truly did not care, he would not cause his sun to rise upon both good and evil, nor bring his rain upon the just and unjust. Yet others say, “We are more pious, worshipping both him and the statues.” I do not think that if someone says this, he will say to a king, “I assign you the same honor as I do to corpses and to discarded dung.” I do not think he will get off well. But someone will say, “Do you call our objects of worship dung?” Yes, I say. For you have made them useless by counting them as objects of worship, whereas their substance perhaps served some other purpose, such as the use of dung. But now they are not even useful for that, since you have transformed them and worship them. How can you claim to be more pious, you who are the most impious of all, owing the destruction of your soul to this one incomparable sin, if you persist in the truth? For just as a son who, though receiving many benefits from his father, gives to someone else, not his father, the honor owed to his father, is certainly disinherited; but when he lives according to his father’s will and gives thanks for the benefits, he rightly becomes heir. Others say, “We will be impious if we abandon the objects of worship handed down to us from our fathers; for it is like guarding a deposit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προφάσει τῆς πρὸς θεὸν φιλίας διαλλάγητε ἑαυτοῖς","severity":"info","text":"The Greek exhorts reconciliation among the audience under the pretext of friendship with God, linking internal discord to impiety.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄλογος ἐπιθυμία","severity":"info","text":"The phrase 'irrational desire' characterizes enmity toward God as a passion that masquerades as wisdom, a common theme in Greek moral philosophy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἂν οὐδὲ τὸν ἥλιον αὐτοῦ ἀνέτελλεν ἐπὶ ἀγαθοὺς καὶ πονηροὺς","severity":"info","text":"The argument that God's universal provision (sun and rain for good and evil) disproves divine neglect echoes Matthew 5:45 and Stoic providential themes.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ ἀγάλματα","severity":"info","text":"The reference to statues (ἀγάλματα) as objects of worship reflects the early Christian polemic against pagan cult images, common in second-century apologetics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς γάρ τις υἱὸς πολλὰ εὐεργετούμενος ὑπὸ τοῦ πατρὸς","severity":"info","text":"The parable of the disinherited son who honors a false father parallels Luke 15:11-24 and the Prodigal Son, though here the focus is on filial piety and inheritance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῇ ἐρριμμένῃ κοπρίᾳ","severity":"caution","text":"The Greek text uses 'discarded dung' (κοπρίᾳ) as a metaphor for pagan idols; the Coptic Vorlage may have had a different term, but the Greek is consistent with the polemical tone.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is the source; the Coptic original is lost, so some rhetorical nuances may be obscured. The phrase 'τῇ ἐρριμμένῃ κοπρίᾳ' is deliberately coarse and may reflect a specific Coptic idiom."],"confidence":"high","notes":[]},{"i":177,"ref":"p177","source":"οὐκοῦν τούτῳ τῷ λόγῳ κἂν λῃστοῦ τις ᾖ πατρὸς ἢ αἰσχροβίου, οὐκ ὀφείλει ὁ υἱὸς νήψας τὸ κρεῖττον ἑλέσθαι, ἵνα μὴ ἀσεβήσῃ καὶ μὴ τὰ ἴσα τοῖς γονεῦσιν ποιῶν ἁμαρτάνῃ; πῶς δὴ ἀνόητοι οἱ λέγοντες· Ταῦτα προσκυνοῦμεν, ἵνα μὴ αὐτῷ ὀχλῶμεν. ὡς ὀχλουμένου θεοῦ ἐφ' οἷς εὐφημεῖται, μὴ ὀχλουμένου δὲ ἐφ' οἷς ἀχαριστούμενος βλασφημεῖται. διὰ τί οὖν, ὁπόταν ἐποχὴ ὑετοῦ γένηται, πρὸς οὐρανὸν τὰ πάντα ἀφορῶντες εὐχὰς καὶ λιτὰς ἀπονέμετε; καὶ ὅταν ἐπιτύχητε, τάχιον ἐπιλανθάνεσθε; ἀμήσαντες γὰρ ἢ τρυγήσαντες εὐθέως τοῖς μηθὲν οὖσιν εἰδώλοις τὰς ἀπαρχὰς ἀπονέμετε, τάχιον ἐπιλανθανόμενοι τοῦ εὐεργετήσαντος θεοῦ. καὶ οὕτως εἰς ἄλση καὶ εἰς τοὺς ναοὺς γενόμενοι θυσίας ἐπιτελοῦντες εὐωχεῖσθε. διὰ τοῦτο οἱ μὲν ὑμῶν λέγουσιν· Παρηγορίας καὶ τοῦ εὐωχεῖσθαι χάριν καλῶς ταῦτα ἐπινενόηται. ὦ ἀνόητοι, ὑμεῖς τοῦ λεγομένου γένεσθε δίκαιοι κριταί. εἴπερ γὰρ καὶ ἐχρῆν ἐνταῦθα εἰς εὐφρασίαν σώματος ἑαυτὸν δοῦναι, ποία εὐωχία ἀμείνων, ἡ ἐν ποταμοῖς καὶ ὕλαις καὶ ἄλσεσιν, ἔνθα εἰλαπίναι καὶ συμπόσια καὶ κατάσκιοι τόποι, ἢ ὅπου ἀπόνοια δαιμόνων καὶ χειρῶν τομαὶ καὶ αἰδοίων ἀποκοπαὶ καὶ οἶστροι καὶ μανίαι καὶ τριχῶν κόμαι καὶ κόμποι καὶ ἐνθουσιασμοὶ καὶ ὀλολυγαὶ καὶ πάντα ἐκεῖνα τὰ μεθ' ὑποκρίσεως εἰς κατάπληξιν τῶν ἀνοήτων γινόμενα, ὅπως τὰς αὑτῶν ὀφειλομένας εὐχὰς καὶ εὐχαριστίας καὶ νεκρῶν νεκροτέροις προσενέγκητε; καὶ διὰ τί χαίροντες ταῦτα ποιεῖτε; ἐπεὶ οὐ θέλει ὑμῖν ὁ ἐμφωλεύων εἰπεῖν ὄφις, ὃς ἐνέσπειρεν ὑμῖν τὴν ἄκαρπον ἐπιθυμίαν, λέγων ὑπομνήσω. ἔχει δὲ οὕτως·","english":"Therefore, by this reasoning, even if someone is the son of a robber or a man of shameful life, ought not the son, once he has come to his senses, choose the better course, so that he may not be impious and sin by doing the same things as his parents? How foolish, then, are those who say, \"We worship these things so that we may not trouble him,\" as if God is troubled when he is praised, but not troubled when he is ungratefully blasphemed. Why, then, whenever there is a drought, do you all look to the sky and offer prayers and supplications? And when you obtain what you seek, do you quickly forget? For after reaping or gathering the vintage, you immediately offer the firstfruits to idols, which are nothing, quickly forgetting the God who benefited you. And thus, when you go into groves and temples, you perform sacrifices and feast. For this reason, some of you say, \"These things have been well devised for the sake of comfort and feasting.\" O foolish ones, become just judges of what is said. For if it were necessary to give oneself over to bodily enjoyment here, what feast is better: that in rivers and woods and groves, where there are banquets and drinking parties and shady places, or that where there is the madness of demons, cuttings of hands, mutilations of genitals, frenzies, manias, flowing hair, boasts, enthusiasms, and ululations, and all those things done with hypocrisy to astound the foolish, so that you may offer your due prayers and thanksgivings and the dead to those even more dead? And why do you do these things with joy? Because the serpent lurking within does not wish to tell you, the serpent that sowed in you the fruitless desire, saying, \"I will remind you.\" And it goes like this:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐκοῦν τούτῳ τῷ λόγῳ","severity":"info","text":"The argument continues from the previous passage: if God is not troubled by human actions, then even a sinner's child can choose a better path without impiety.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"εἰς ἄλση καὶ εἰς τοὺς ναούς","severity":"info","text":"Groves and temples were common sites for pagan cultic activities in the Greco-Roman world, often associated with feasting and ecstatic rites, which the homilist contrasts with Christian worship.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὄφις","severity":"info","text":"The 'serpent' (ὄφις) here symbolizes the devil or demonic influence, sowing fruitless desire; a common metaphor in early Christian literature for temptation and false teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔχει δὲ οὕτως","severity":"info","text":"This phrase marks a transition, likely introducing a scriptural quotation or a summary of the serpent's speech, though the exact continuation is not given in this passage.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"νεκρῶν νεκροτέροις","severity":"caution","text":"The phrase 'the dead to those even more dead' is rhetorically hyperbolic; it likely refers to offering prayers to dead idols or demons, but the exact referent is ambiguous without further context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'serpent' and the exact content of its speech are not fully specified in this passage; the phrase 'ἔχει δὲ οὕτως' suggests a continuation that may be a quotation or narrative."],"confidence":"high","notes":[]},{"i":178,"ref":"p178","source":"παρὰ τῇ τοῦ θεοῦ θρησκείᾳ κηρύσσεται νήφειν, σωφρονεῖν, ὀργῆς κρατεῖν, ἀλλότρια μὴ νοσφίζεσθαι, δικαίως βιοῦν, ἐπιεικῶς, εὐσταθῶς, πράως, κολάζειν\n\nἑαυτὸν μᾶλλον ἐν ταῖς ἐνδείαις ἢ μὴ ἔχοντα ἑτέρου ἀδίκως ἀφελόμενον κορεσθῆναι. παρὰ δὲ τοῖς λεγομένοις θεοῖς τὰ ἐναντία γίνεται. καὶ ἔνια εἰς κατάπληξιν δικαιοσύνης παραγγέλλεται, ἅπερ εἰ καὶ πάντα ποιεῖτε τὰ παραγγέλματα, μία ἡ πρὸς θεὸν ἄγνοια ἱκανὴ τυγχάνει πρὸς τὴν καθ' ὑμῶν τιμωρίαν. πλὴν συνερχόμενοι εἰς τοὺς ὑφ' ὑμῶν αὐτοῖς δοθέντας τόπους ἡδέως μεθύσκεσθε καὶ βωμοὺς ἀνάπτετε, ὧν ἡ κνίσα·εμβομένη καὶ τὰ τυφλὰ καὶ κωφὰ πνεύματα διὰ τῆς ὀσφρήσεως ἄγει εἰς τὸν τῆς ἐξουσίας αὐτῶν τόπον. καὶ οὕτως τῶν ἐκεῖ οἱ μὲν ἐνθουσιασμῶν, οἱ δὲ βρωτῶν ἀλλοκότων ἐμπίμπλανται, οἱ δὲ ἐπὶ τὸ ἀσελγαίνειν τρέπονται, οἱ δὲ ἐπὶ κλοπὰς καὶ φόνους. ἡ γὰρ τοῦ ἐκεῖ αἵματος ἀναθυμίασις καὶ ἡ τῶν οἴνων σπονδὴ καὶ αὐτὰ καροῖ τὰ ἀκάθαρτα πνεύματα, ἅτινα ἐνδομυχοῦντα εἰς ὑμᾶς φιληδόνως ἔχειν τὰ ἐκεῖ ποιοῦσιν καὶ δι' ὀνείρων ὑμᾶς φαντασίαις ψευδέσιν περιβάλλουσιν καὶ μυρίοις παθήμασιν τιμωροῦσιν. προφάσει γὰρ τῶν λεγομένων ἱεροθύτων χαλεπῶν δαιμόνων ἐμπίπλασθε, οἳ καὶ φρονίμως ὑμᾶς λανθάνοντες ἀναιροῦσιν, ἵνα μὴ συνῆτε ὑμῶν τὴν ἐπιβουλήν. προφάσει γάρ τινος ἐπηρείας ἢ ἀνάγκης ἢ ἔρωτος ἢ ὀργῆς ἢ λύπης ἢ ἀγχόνῃ ἢ ὕδατι πνίξαντες ἢ ἀπὸ κρημνοῦ·ίψαντες ἢ αὐτοχειρίᾳ ἢ ἀποπληξίᾳ ἢ ἑτέρῳ τινὶ πάθει τοῦ ζῆν μεθιστᾶσιν. ἡμῶν δὲ οὐδεὶς τοιοῦτόν τι παθεῖν δύναται, ἀλλ' αὐτοὶ ὑφ' ἡμῶν κολάζονται, ὁπόταν εἴς τινα εἰσιόντες βραδέως ἐξιέναι ἡμᾶς παρακαλῶσιν.","english":"in the worship of God, it is proclaimed to be sober, to be temperate, to restrain anger, not to misappropriate the property of others, to live justly, equitably, steadily, gently, to chastise oneself rather in times of need than to be sated by unjustly taking from another. But among those called gods, the opposite occurs. And some things are commanded for the intimidation of justice, which, even if you do all the commandments, one ignorance of God is sufficient for the punishment against you. Moreover, gathering in the places given to them by you, you gladly get drunk and kindle altars, whose savor of burnt fat leads the blind and deaf spirits through the sense of smell to the place of their authority. And thus, of those there, some are filled with enthusiasms, others with strange foods, others turn to licentiousness, others to thefts and murders. For the exhalation of blood there and the libation of wines also stupefies the unclean spirits, which, dwelling within you, cause you to take pleasure in those things there and surround you with false visions through dreams and punish you with countless sufferings. For under the pretext of so-called sacred offerings, you are filled with grievous demons, who, escaping your notice, destroy you cunningly, so that you do not perceive their plot against you. For under the pretext of some injury or necessity or love or anger or grief, they remove you from life by hanging or drowning in water or throwing from a cliff or by suicide or apoplexy or some other passion. But none of us can suffer anything of the sort, but rather they are punished by us, whenever, entering into someone, they slowly beg us to depart.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παρὰ τῇ τοῦ θεοῦ θρησκείᾳ κηρύσσεται νήφειν, σωφρονεῖν, ὀργῆς κρατεῖν","severity":"info","text":"The passage contrasts Christian ethical discipline with pagan cultic practice, listing virtues (sobriety, temperance, restraint of anger) as proclaimed in the worship of God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κνίσα","severity":"info","text":"κνίσα refers to the savor or smoke of burnt fat from sacrifices, which here is said to attract unclean spirits to the place of their authority.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"δαιμόνων","severity":"info","text":"The homily reflects a common early Christian polemic against pagan sacrifice, where demons are attracted by blood and wine offerings, leading worshippers into vice and delusion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν συνερχόμενοι","severity":"info","text":"The particle πλὴν marks a shift from general critique to a specific description of pagan gatherings, detailing their drunkenness, altars, and the demonic effects of sacrificial smoke.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ δὲ ἐπὶ κλοπὰς καὶ φόνους","severity":"info","text":"The list of vices (enthusiasms, strange foods, licentiousness, thefts, murders) parallels similar catalogues in early Christian moral exhortations, e.g., Didache 2.2–3.","cites":[],"named_sources":["Didache"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἡμῶν δὲ οὐδεὶς τοιοῦτόν τι παθεῖν δύναται","severity":"info","text":"The claim that Christians cannot suffer demonic possession reflects a later hagiographical topos, where saints exorcise demons, as seen in Athanasius' Life of Antony.","cites":[],"named_sources":["Athanasius Life of Antony"],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at κνίσα·εμβομένη; the reading κνίσα ἀναθυμιωμένη (exhalation of burnt fat) is conjectural.","The phrase βρωτῶν ἀλλοκότων (strange foods) may refer to specific pagan ritual meals or be a general term for exotic dishes."],"confidence":"high","notes":[]},{"i":179,"ref":"p179","source":"ἀλλ' ἐρεῖ τις ἴσως· Τοιούτοις πάθεσιν καὶ θεοσεβῶν τινες ὑποπίπτουσιν. φημὶ ὅτι τοῦτο ἀδύνατον. θεοσεβὴς γὰρ οὗτός ἐστιν, ὃν ἐγώ φημι, ὁ ὄντως θεοσεβής, οὐχ ὃς ἂν μόνον λέγηται, ὁ δὲ ὄντως ὢν τοῦ δοθέντος αὐτῷ νόμου ἐκτελεῖ τὰς προστάξεις. ἐάν τις ἀσεβήσῃ, εὐσεβὴς οὐκ ἔστιν. ὅνπερ τρόπον ἐὰν ὁ ἀλλόφυλος τὸν νόμον πράξῃ, Ἰουδαῖός ἐστιν, μὴ πράξας δὲ Ἕλλην· ὁ γὰρ Ἰουδαῖος πιστεύων θεῷ ποιεῖ τὸν νόμον, δι' ἧς πίστεως καὶ τὰ ἄλλα τὰ ὄρεσιν ἐοικότα καὶ βαροῦντα μεθίστησιν πάθη. ὁ δὲ μὴ ποιῶν τὸν νόμον δῆλον ὅτι ἐκ τοῦ μὴ πιστεύειν θεῷ λειποτακτεῖ καὶ οὕτως ὡς οὐκ Ἰουδαῖος ἁμαρτωλὸς διὰ τὴν ἁμαρτίαν ἐπικρατεῖται ὑπὸ τῶν εἰς τὸ τιμωρεῖν τοὺς ἁμαρτάνοντας καθεστώτων παθῶν, βουλῇ θεοῦ τῇ ἀπ' ἀρχῆς ὁρισθείσῃ δικαίως. οὕτως καὶ τοῖς σέβουσιν αὐτὸν παραπτωμάτων χάριν ἡ τιμωρία ἕπεται, ὃ γίνεται, ἵνα ὡς ὀφείλημα διὰ τῆς βασάνου ἀπαιτήσασα τὴν ἁμαρτίαν τοὺς ἐπιστρέψαντας καθαροὺς ἐν τῇ τῶν ὅλων παραστήσῃ κρίσει. ὡς γὰρ τοῖς κακοῖς ἡ ἐνταῦθα τρυφὴ εἰς ζημίαν αἰωνίων ἀγαθῶν γίνεται, οὕτως αἱ τιμωρίαι τοῖς παραπίπτουσιν Ἰουδαίοις πέμπονται εἰς ἔκπραξιν, ἵνα ἐνταῦθα ἀπολαβόντες τὸ παράπτωμα τῆς ἐκεῖ ἀπαλλαγῶσιν αἰωνίας κολάσεως. ὑμεῖς δὲ ταῦτα εἰπεῖν οὐ δύνασθε· οὐ γὰρ πιστεύετε τὰ ἐκεῖ εἶναι ὡς ἡμεῖς λέγομεν, λέγω δή, ὅπου πᾶσιν ἡ ἀνταπόδοσις γίνεται. οὗ ἕνεκεν ἀγνοοῦντες τὸ συμφέρον ὑπὸ τῶν προσκαίρων ἡδονῶν μὴ λαβεῖν τὰ αἰώνια ἐνεδρεύεσθε.","english":"But someone will perhaps say: \"Some who are pious also fall into such passions.\" I say that this is impossible. For the pious person is the one I mean, the truly pious, not merely the one who is called so, but the one who truly is, who fulfills the commands of the law given to him. If someone acts impiously, he is not pious. In the same way, if a foreigner observes the law, he is a Jew; if he does not, he is a Greek. For the Jew, believing in God, performs the law, and through that faith he also removes the other passions that are like mountains and weigh heavily. But the one who does not perform the law clearly deserts from not believing in God, and thus, as a non-Jew, he is a sinner, and because of the sin he is overpowered by the passions established to punish those who sin, justly, according to the will of God determined from the beginning. Thus also for those who worship him, punishment follows on account of transgressions, which happens so that, having exacted the sin through torment as a debt, it may present those who have repented as pure at the judgment of all things. For just as for the wicked, pleasure here becomes a loss of eternal goods, so punishments are sent to Jews who transgress for the purpose of exacting payment, so that, having received the penalty for the transgression here, they may be freed from eternal punishment there. But you cannot say these things, for you do not believe that the things there exist as we say—I mean, where the recompense for all takes place. For this reason, being ignorant of what is beneficial, you are ensnared by temporary pleasures so as not to receive the eternal.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"θεοσεβής","severity":"info","text":"The Greek term θεοσεβής (theosebēs) is rendered 'pious' but carries a specific connotation of 'God-fearing' or 'worshipper of God', distinct from εὐσεβής (eusebēs, 'pious' in a general sense). The author insists on a strict definition: only one who fulfills the law is truly θεοσεβής.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖος","severity":"info","text":"The passage equates 'Jew' (Ἰουδαῖος) with one who observes the law through faith in God, and 'Greek' (Ἕλλην) with a non-observer. This reflects a common early Christian rhetorical trope where 'Greek' signifies pagan or non-Jewish identity, not ethnicity per se.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The argument follows a conditional logic: if a foreigner observes the law, he is a Jew; if not, a Greek. This analogy is used to assert that true piety is defined by action (fulfilling the law), not mere profession. The structure reinforces the author's polemic against nominal piety.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὄρεσιν ἐοικότα","severity":"info","text":"The phrase 'passions that are like mountains' (ὄρεσιν ἐοικότα) is a striking metaphor for the weight and immovability of passions. It parallels Stoic and early Christian ascetic imagery, where passions are burdens to be removed through faith and law-observance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homily's emphasis on punishment as 'exacting a debt' (ἀπαιτήσασα) and purifying the repentant for final judgment reflects early Christian soteriological themes, later developed in works like the Shepherd of Hermas. The text shows a transitional stage in the theology of penance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλόφυλος","severity":"caution","text":"The term ἀλλόφυλος (allophylos, 'foreigner') is ambiguous: it could mean a non-Jew or a non-Christian. Given the context, it likely refers to a non-Jew who might adopt Jewish law, but the homily's audience is Christian, so the analogy may be strained. The reading assumes a Jewish-Christian polemical framework.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'you' addressed in the final paragraph is unclear: it may refer to pagan interlocutors or to Christians who doubt eschatological rewards. The term ἀλλόφυλος could also be read as 'non-Christian' rather than 'non-Jew', affecting the force of the analogy."],"confidence":"high","notes":[]},{"i":180,"ref":"p180","source":"διὸ ἡμεῖς τοῦ συμφέροντος ὑμῖν τὰς ἀποδείξεις ποιεῖν πειρώμεθα, ἵνα πληροφορηθέντες περὶ τῶν τῆς θεοσεβείας ἐπαγγελμάτων διὰ τῶν ἀγαθῶν πράξεων δυνηθῆτε σὺν ἡμῖν τὸν ἄλυπον αἰῶνα κληρονομῆσαι. μέχρι μὲν οὖν γνωρίζετε ἡμᾶς ἀληθεύοντας, μὴ χαλεπαίνετε ἡμῖν ὡς ψευδομένοις περὶ ὧν ὑμῖν\n\nθέλομεν καλῶν. τὰ γὰρ ἡμῖν νομισθέντα ἀληθῆ τε καὶ ἀγαθά, ταῦτα ὑμῖν φέρειν οὐκ ἐφθονέσαμεν, ἀλλὰ τοὐναντίον ἐσπεύσαμεν συγκληρονόμους ὑμᾶς ποιῆσαι ἀγαθῶν ὧν ἡμεῖς νενομίκαμεν. οὕτω γὰρ χρὴ πρὸς τοὺς ἀπίστους λέγειν. ὅτι δὲ ἀληθεύομεν ὄντως περὶ ὧν λέγομεν, οὐκ ἄλλως δυνήσεσθε εἰδέναι, ἐὰν μὴ πρότερον φιλαλήθως ὑπακούσητε. διὸ ἐπὶ τοῦ παρόντος, κἂν τὰ μυρία ὑμᾶς ὁ ἐν ὑμῖν ἐνδομυχῶν ὄφις, κακοὺς ὑποβαλὼν λογισμοὺς καὶ ἀσχολίας, ἐνεδρεύειν θέλῃ, ἀλλ' οὖν γε ὑμεῖς ὀφείλετε ταύτῃ μᾶλλον προσφιλονεικοῦντες αὐτῷ συνεχῶς ἡμῶν ἐπακούειν. δεῖ γὰρ συνεδρεύοντας ὑμᾶς τοὺς σφόδρα ἠπατημένους εἰδέναι πῶς χρὴ ἐπᾴδειν αὐτῷ. ἄλλως δὲ ἀδύνατον. ἐπᾴδειν δὲ λέγω τῷ λογισμῷ ἀντιτάσσεσθαι ταῖς κακαῖς αὐτοῦ συμβουλίαις, μεμνημένους ὅτι ὑποσχέσει γνώσεως ἀπ' ἀρχῆς τῷ κόσμῳ θάνατον ἐξειργάσατο. Ὅθεν ὁ τῆς ἀληθείας προφήτης πολὺ τὸν κόσμον πεπλανημένον εἰδὼς καὶ τῇ κακίᾳ συνθέμενον ἰδὼν οὐκ ἠγάπησεν τὴν πρὸς αὐτὸν εἰρήνην ὡς ἐκ πλάνης συνοῦσαν, ὅτι εἰς τέλος ἐπιφέρει τὴν ὀργὴν πᾶσιν τοῖς πρὸς κακίαν ὁμογνωμονοῦσιν. ἀλλὰ γνῶσιν παραθεὶς ἀντὶ πλάνης, τοῖς νήψασιν ὥσπερ πῦρ ἐμβαλὼν τὴν κατὰ τοῦ ἐνεδρεύσαντος ὀργήν, μαχαίρᾳ ἐοικότα προτείνας λόγον ἀναιρεῖ τὴν ἄγνοιαν τῇ γνώσει, ὥσπερ τέμνων καὶ χωρίζων ζῶντας ἀπὸ τῶν νεκρῶν.","english":"Therefore we attempt to provide you with proofs of what is beneficial, so that, being fully assured concerning the promises of piety through good deeds, you may be able together with us to inherit the sorrowless age. So, as long as you recognize that we speak the truth, do not be angry with us as though we were lying about the good things we wish for you. For we have not begrudged bringing to you what we have considered true and good, but on the contrary we have hastened to make you co-heirs of the good things we have deemed such. For thus one must speak to the unbelievers. But that we truly speak the truth concerning what we say, you will not be able to know otherwise unless you first listen with a love of truth. Therefore, for the present, even if the serpent lurking within you, having cast evil thoughts and distractions, wishes to ambush you a thousand times, nevertheless you ought, by contending rather with it, to listen to us continuously. For you who are greatly deceived must, when assembled together, know how to chant against it. Otherwise it is impossible. And by \"chant\" I mean to oppose its evil counsels with reason, remembering that from the beginning, by a promise of knowledge, it wrought death in the world. Hence the prophet of truth, seeing the world greatly deceived and united with evil, did not love peace with it as arising from error, because it finally brings wrath upon all who are of one mind with evil. But, setting knowledge in place of error, and casting into those who are sober, as it were, fire—the wrath against the one who ambushed—and holding forth a word like a sword, he destroys ignorance by knowledge, as if cutting and separating the living from the dead.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν ἄλυπον αἰῶνα","severity":"info","text":"The phrase 'the sorrowless age' likely refers to the eternal reward of the pious, contrasting with the present world of toil and deception.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὄφις","severity":"info","text":"The 'serpent' (ὄφις) here symbolizes the internal adversary or evil inclination, not a literal snake, consistent with allegorical interpretation in early Christian homiletics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ τῆς ἀληθείας προφήτης","severity":"info","text":"The 'prophet of truth' likely alludes to Christ or a prophetic figure, echoing New Testament themes of truth versus error (e.g., John 14:6).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπᾴδειν","severity":"info","text":"The verb 'to chant' (ἐπᾴδειν) reflects a liturgical or exorcistic practice, where verbal recitation counters demonic influence, common in early Christian ritual.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὸ ... μέχρι μὲν οὖν ... διὸ","severity":"info","text":"The passage uses a logical progression: 'therefore' (διὸ) introduces purpose, then 'so' (μέχρι μὲν οὖν) shifts to exhortation, and a second 'therefore' (διὸ) resumes the argument, typical of homiletic rhetoric.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μαχαίρᾳ ἐοικότα λόγον","severity":"caution","text":"The phrase 'a word like a sword' may be a metaphor for sharp reasoning, but the Greek could also imply a literal weapon; context favors figurative interpretation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prophet of truth' is ambiguous: it could refer to Christ, a specific Old Testament prophet, or a generic figure; the text does not specify.","The phrase 'the sorrowless age' (τὸν ἄλυπον αἰῶνα) might denote a specific eschatological era or a general state of blessedness; the Coptic context is lost."],"confidence":"high","notes":[]},{"i":181,"ref":"p181","source":"τῆς μὲν οὖν κακίας ὑπὸ τῆς νομίμου γνώσεως νικωμένης πόλεμος συνεῖχε τὸ πᾶν. σωτηρίας γὰρ χάριν υἱὸς ὑπείξας ἀπειθοῦς ἐχωρίζετο πατρὸς ἢ καὶ πατὴρ τέκνου ἢ τεκοῦσα θυγατρὸς ἢ θυγάτηρ μητρὸς καὶ ἁπαξαπλῶς συγγενεῖς συγγενῶν καὶ φίλοι συνήθων. καὶ μήτις λεγέτω· Πῶς τοῦτο δίκαιον, χωρίζεσθαι γονεῖς τέκνων καὶ τέκνα γονέων; δίκαιον καὶ πάνυ. εἰ γὰρ συνόντες μετὰ τοῦ μηδὲν αὐτοὺς ὠφελεῖν καὶ συναπώλλυντο αὐτοῖς, πῶς οὐ δίκαιον χωρισθῆναι τὸν σσζεσθαι θέλοντα ἀπὸ τοῦ μὴ θέλοντος, συναπολέσθαι δὲ καὶ συναπολέσαι βουλομένου; πρὸς τούτοις οὐδὲ αὐτοὶ οἱ τὸ κρεῖττον νενοηκότες χωρισθῆναι ἤθελον, ἀλλὰ συνεῖναι καὶ ὠφελεῖν αὐτοὺς τῇ τῶν κρειττόνων ὑφηγήσει, ὅθεν οἱ ἀπειθεῖς ἐπακούειν αὐτῶν μὴ θέλοντες αὐτοὶ αὐτοὺς ἐπολέμουν, χωρίζοντες, διώκοντες, μισοῦντες. οἱ δὲ ταῦτα πάσχοντες, ἐλεῶντες αὐτοὺς ὑπὸ ἀγνοίας ἐνεδρευομένους, διδασκαλίᾳ φρονήσεως ηὔχοντο ὑπὲρ τῶν τὰ κακὰ αὐτοὺς διατιθεμένων, τὴν ἄγνοιαν τοῦ ἁμαρτήματος αἰτίαν εἶναι μεμαθηκότες. αὐτὸς γὰρ ὁ διδάσκαλος προσηλωθεὶς ηὔχετο τῷ πατρὶ τοῖς αὐτὸν ἀναιροῦσιν ἀφεθῆναι τὸ ἁμάρτημα εἰπών· «Πάτερ, ἄφες αὐτοῖς τὰς ἁμαρτίας αὐτῶν, οὐ γὰρ οἴδασιν ἃ ποιοῦσιν». μιμηταὶ οὖν γινόμενοι τοῦ διδασκάλου καὶ αὐτοὶ ἐν οἷς ἔπασχον ὑπὲρ τῶν διατιθεμένων ηὔχοντο ὡς ἐδιδάχθησαν. οὕτως οὐ γονεῖς μισοῦντες ἐχωρίζοντο, ὁπότε καὶ ὑπὲρ τῶν μὴ γονέων μὲν ὄντων, ἐχθρῶν δὲ γενομένων ἐποιοῦντο τὰς εὐχὰς καὶ ἀγαπᾶν πειρῶνται ὡς ἐκελεύσθησαν. εἴπατε δέ μοι ὑμεῖς πῶς τοὺς γονεῖς ἀγαπᾶτε; εἰ μὲν ὡς τὸ δίκαιον ἀεὶ σκοποῦντες, συνεύχομαι· εἰ δὲ ὡς ἔτυχεν, οὐκέτι·","english":"Now when vice was conquered by lawful knowledge, war held everything together. For the sake of salvation, a son yielded and separated from a disobedient father, or a father from a child, or a mother from a daughter, or a daughter from a mother, and in a word, relatives from relatives and friends from companions. And let no one say: How is this just, that parents be separated from children and children from parents? It is just, and entirely so. For if by remaining together they neither benefited them at all and perished along with them, how is it not just that one who wishes to be saved be separated from one who does not wish it, while one who wishes to perish and to cause perishing remains? Moreover, those who had understood the better did not themselves wish to be separated, but to remain together and to benefit them by instruction in better things; but the disobedient, not wishing to listen to them, themselves made war on them, separating, persecuting, hating. And those who suffered these things, pitying them as ensnared by ignorance, prayed with teaching of prudence for those who treated them badly, having learned that ignorance of the sin is the cause. For the Teacher himself, when nailed up, prayed to the Father that the sin be forgiven those who were killing him, saying: \"Father, forgive them their sins, for they do not know what they do.\" Therefore, becoming imitators of the Teacher, they too, in what they suffered at the hands of those who treated them thus, prayed as they were taught. Thus they were not separated because they hated their parents, since they also made prayers for those who were not parents but had become enemies, and they try to love them as they were commanded. But tell me, you, how do you love your parents? If always with an eye to what is just, I join in prayer; but if as it happens, no longer.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πόλεμος συνεῖχε τὸ πᾶν","severity":"info","text":"The phrase 'war held everything together' paradoxically describes the social fragmentation caused by vice being overcome by lawful knowledge.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, ἄφες αὐτοῖς τὰς ἁμαρτίας αὐτῶν, οὐ γὰρ οἴδασιν ἃ ποιοῦσιν","severity":"info","text":"This is a paraphrase of Jesus' saying on the cross, cf. Luke 23:34, though the wording differs from the canonical text.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νομίμου γνώσεως","severity":"info","text":"The phrase 'lawful knowledge' likely refers to orthodox Christian teaching as opposed to heretical or ignorant belief.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"προσηλωθεὶς","severity":"info","text":"The participle 'nailed up' refers to the crucifixion of Jesus, a common early Christian descriptor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἴπατε δέ μοι ὑμεῖς","severity":"info","text":"This direct address to the audience marks a rhetorical shift, typical of homiletic style, engaging listeners in moral reflection.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνεῖχε τὸ πᾶν","severity":"caution","text":"The phrase 'war held everything together' is paradoxical; it may be a textual corruption or a deliberate oxymoron. The Coptic Vorlage might clarify.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text may reflect a Coptic original; the phrase 'war held everything together' is ambiguous in sense."],"confidence":"high","notes":[]},{"i":182,"ref":"p182","source":"δύνασθε γὰρ καὶ μικρᾷ προφάσει τούτων γενέσθαι ἐχθροί. εἰ δὲ εἰδότες ἀγαπᾶτε, εἴπατε ἡμῖν τί ἐστιν «γονεῖς». ἐρεῖτε· Γένους ἀρχηγέται. διὰ τί οὖν τὸ τῶν ὅλων γένος οὐκ ἠγαπήσατε, εἴπερ δικαίῳ φρονήματι τοῦτο ποιεῖν ἐπανείλεσθε; ἀλλ' ἔτι καὶ\n\nνῦν ἐρεῖτε· ὐχ ἑωράκαμεν αὐτόν. διὰ τί οὖν μὴ ζητήσαντες τὰ ἀναίσθητα κολακεύετε; τί δέ; εἰ καὶ δύσκολον ἦν ὑμῖν γνῶναι τί θεός, τὸ μέντοι τί οὐ θεὸς μὴ εἰδέναι οὐκ ἐδύνασθε, ἵνα λογίσησθε ὅτι θεός ἐστιν οὐ ξύλον, οὐ λίθος, οὐ χαλκός, οὐκ ἄλλο τι ἐκ φθαρτῆς γεγονὸς ὕλης. ἢ γὰρ οὐχ ὑπὸ σιδήρου ἐτορεύθησαν–καὶ ὁ τορεύσας σίδηρος ὑπὸ πυρὸς ἐμαλάχθη–καὶ τὸ πῦρ αὐτὸ σβέννυται ὑπὸ ὕδατος; τὸ δὲ ὕδωρ οὐχ ὑπὸ πνεύματος τὴν κίνησιν ἔχει–καὶ τὸ πνεῦμα ἀπὸ τοῦ τὰ ὅλα πεποιηκότος θεοῦ τὴν ἀρχὴν τῆς ἐκτάσεως ἔχει; οὕτως γὰρ ὁ προφήτης εἴρηκεν Μωσῆς· «Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος». ὅπερ καὶ λέγοντος τοῦ θεοῦ [τὸ πνεῦμα] ὥσπερ χεὶρ αὐτοῦ τὰ πάντα δημιουργεῖ, φῶς ἀπὸ σκότους χωρίζον καὶ μετὰ τὸν ἀόρατον οὐρανὸν τὸν φαινόμενον ἐφαπλῶσαν, ἵνα τὰ ἄνω τοῖς τοῦ φωτὸς ἀγγέλοις οἰκηθῇ, τὰ δὲ κάτω ὑπὸ ἀνθρώπου ἅμα τοῖς δι' αὐτὸν γενομένοις πᾶσιν διοικηθῇ. διὰ γὰρ σὲ τὸν ἄνθρωπον ὁ θεὸς ἐκέλευσεν τὸ ἐπὶ προσώπου τῆς γῆς ὑποχωρῆσαι ὕδωρ, ἵνα καρποὺς ἡ γῆ σοι προσενέγκαι δυνηθῇ– καὶ τρηδόνας ἐποίησεν, ἵνα σοι παράσχῃ πηγὰς καὶ ποταμῶν·εῖθρα φανῇ καὶ ζῷα ἐκβρασθῇ–συνελὼν ἐρῶ, ἵνα πάντα σοι παραστῆναι δυνηθῇ.","english":"For you can become enemies even over a small pretext. But if you love because you know, tell us what \"parents\" are. You will say: Founders of the race. Why then did you not love the race of all things, if you took it upon yourselves to do this with a just mind? But still you will say: We have not seen him. Why then do you flatter senseless things without seeking? What then? Even if it was difficult for you to know what God is, you could at least not fail to know what God is not, so that you might reason that God is not wood, not stone, not bronze, nor anything else made from perishable matter. For were they not carved by iron—and the iron that carved them was softened by fire—and is not the fire itself extinguished by water? And does not water have its motion from air—and does not the air have the beginning of its extension from God who made all things? For thus the prophet Moses said: \"In the beginning God made the heaven and the earth. And the earth was invisible and unformed, and darkness was upon the abyss, and the spirit of God was borne upon the water.\" Which spirit, as God speaks, like his hand creates all things, separating light from darkness and after the invisible heaven spreading out the visible one, so that the upper regions might be inhabited by the angels of light, and the lower regions might be administered by man together with all things that came to be for his sake. For on your account, O man, God commanded the water upon the face of the earth to recede, so that the earth might be able to bring forth fruits for you—and he made springs, so that they might provide you with fountains and the beds of rivers might appear and animals might be cast forth—to speak concisely, so that all things might be able to serve you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"A direct quotation of Genesis 1:1 (LXX), followed by a paraphrase of Gen 1:2 (darkness upon the abyss, spirit over the water). The homilist adapts the creation account to his polemic against idolatry.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γονεῖς","severity":"info","text":"The Greek term γονεῖς (parents) is used here in a rhetorical question, shifting from literal parents to the 'founders of the race' (γένους ἀρχηγέται), a metaphor for God as the ultimate progenitor.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνεῦμα θεοῦ","severity":"info","text":"The homilist interprets the 'spirit of God' in Gen 1:2 as an active creative agent, like God's hand, separating light from darkness. This reflects a Hellenistic Jewish exegetical tradition (cf. Philo) that personifies the spirit as a demiurgic force.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a rhetorical challenge (why worship idols?) to a chain of natural causation (iron–fire–water–air–God), then to a scriptural proof and a teleological account of creation for humanity's sake. This is a typical homiletic pattern: refutation, demonstration, scriptural support, moral application.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that God is not wood, stone, or bronze echoes a standard early Christian and Jewish critique of idolatry (cf. Wisdom of Solomon 13–15; Acts 19:26). The chain of elements (iron–fire–water–air) recalls Stoic physics, but is here subordinated to a creator God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at the end is slightly garbled: 'τρηδόνας' (borers/worms) seems out of place; the English draft reads 'springs' (πηγάς). The Coptic Vorlage may have been misread. The sense of 'animals cast forth' (ζῷα ἐκβρασθῇ) is also obscure.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τρηδόνας ἐποίησεν' is ambiguous: it may mean 'he made borers/worms' (perhaps a corruption of 'πηγάς', springs) or refer to some other created thing. The intended sense is likely 'springs' to match the following 'fountains and rivers'.","The clause 'καὶ ζῷα ἐκβρασθῇ' could mean 'animals were cast forth' (from the waters) or 'animals were brought forth' (from the earth). The homilist's teleology suggests animals are for human service, but the exact mechanism is unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":183,"ref":"p183","source":"ἢ γὰρ οὐ διὰ σὲ ἄνεμοι πρὸς καρπῶν ἐπιγονὴν πνέουσιν καὶ ὑετοὶ φέρονται καὶ τροπαὶ γίνονται; αὐτίκα γοῦν ἥλιος καὶ σελήνη ἅμα τοῖς ἄλλοις ἄστροις διὰ σὲ τὰς ἀνατολὰς καὶ δύσεις ἐκτελοῦσιν καὶ ποταμοὶ καὶ λίμναι ἅμα ταῖς θαλάσσαις ὑπηρετοῦσιν. ὅθεν σοὶ τῷ ἀναισθήτῳ ὥσπερ ἡ μείζων ἐδόθη τιμή, οὕτως ἀχαριστήσαντι ἡ μείζων διὰ πυρὸς κόλασις προητοίμασται, ὅτι γνῶναι οὐκ ἠθέλησας ὃν πρὸ πάντων ἔδει γνῶναι. κἂν νῦν δὲ ἐκ τῶν ἡττόνων ἐπίγνωθι τὴν τῶν ὅλων αἰτίαν, λογισάμενος ὅτι τὰ πάντα τὸ ὕδωρ ποιεῖ, τὸ δὲ ὕδωρ ὑπὸ πνεύματος κινήσεως τὴν γένεσιν λαμβάνει, τὸ δὲ πνεῦμα ἀπὸ τοῦ τῶν ὅλων θεοῦ τὴν ἀρχὴν ἔχει. καὶ οὕτως ἔδει λογίσασθαι, ἵνα ἐπὶ λόγῳ εἰς θεὸν καταντῆσαι δυνηθῇς, ὅπως ἐπιγνούς σου τὸ γένος καὶ πρωτογόνῳ ἀναγεννηθεὶς ὕδατι κληρονόμος καταστῇς τῶν πρὸς ἀφθαρσίαν γεννησάντων σε γονέων. διὸ ἑτοίμως πρόσελθε ὡς υἱὸς πατρί, ἵνα τῶν ἁμαρτημάτων σου ὁ θεὸς τὴν ἄγνοιαν αἰτίαν θῇ. εἰ δὲ καὶ μετὰ τὸ κληθῆναι οὐ θέλεις ἢ βραδύνεις, δικαίᾳ θεοῦ ἀπολῇ κρίσει, τῷ μὴ θελῆσαι μὴ θεληθείς. καὶ μήτοι νομίσῃς ὅτι, ἐὰν πάντων τῶν ποτε γενομένων εὐσεβῶν εὐσεβέστερος γένῃ, ἀβάπτιστος δὲ ᾖς, ἐλπίδος τυχεῖν δυνήσει ποτέ. ταύτῃ γὰρ μᾶλλον πλείονα ὑφέξεις κόλασιν, ὅτι καλὰ ἔργα οὐκ ἐποίησας καλῶς. καλὴ γὰρ εὐποιία, ὁπόταν ὡς θεὸς ἐκέλευσεν γίνηται. σὺ δὲ εἰ οὐ θέλεις ὡς ἐκείνῳ ἔδοξεν βαπτισθῆναι, τῷ σῷ θελήματι ὑπηρετῶν ἐχθραίνεις τῇ ἐκείνου βουλῇ. ἀλλ' ἴσως ἐρεῖ τις· Τί συμβάλλεται πρὸς εὐσέβειαν τὸ βαπτισθῆναι ὕδατι; πρῶτον μὲν ὅτι τὸ δόξαν θεῷ πράττεις.","english":"Or do not the winds blow for your sake to produce fruits, and rains come, and seasons change? Indeed, the sun and moon together with the other stars perform their risings and settings for your sake, and rivers and lakes together with the seas serve you. Hence, to you, the senseless one, just as the greater honor was given, so for your ingratitude the greater punishment by fire has been prepared, because you were unwilling to know whom you ought to have known before all else. But even now, from the lesser things, recognize the cause of all things, reasoning that water produces everything, and water receives its generation from the motion of the spirit, and the spirit has its origin from the God of all things. And thus you ought to have reasoned, so that you might be able to arrive at God by reason, that having recognized your origin and being reborn in the firstborn water, you might become an heir of the parents who gave birth to you for incorruption. Therefore, approach readily as a son to a father, so that God may attribute your ignorance as the cause of your sins. But if, even after being called, you are unwilling or delay, you will perish by the just judgment of God, being unwilled because you were unwilling. And do not think that, even if you become more pious than all the pious who ever lived, yet if you are unbaptized, you can ever obtain hope. For you will rather undergo greater punishment, because you did not do good works well. For good beneficence is when it is done as God commanded. But if you are unwilling to be baptized as seemed good to him, serving your own will, you are hostile to his will. But perhaps someone will say: What does being baptized with water contribute to piety? First, that you do what seems good to God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρωτογόνῳ ὕδατι","severity":"info","text":"The phrase 'firstborn water' likely refers to the primordial water of baptism, which is seen as the generative source of spiritual rebirth. This aligns with the homily's emphasis on baptism as necessary for salvation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πυρὸς κόλασις","severity":"info","text":"The mention of 'punishment by fire' echoes New Testament imagery of eschatological judgment, such as in Matthew 25:41 and Revelation 20:10, where fire is a symbol of divine retribution.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀβαπτιστος","severity":"info","text":"The insistence that even the most pious unbaptized person cannot obtain hope reflects early Christian debates about the necessity of baptism for salvation, a view prominent in second-century Greek Christianity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὕδωρ ... πνεῦμα ... θεός","severity":"info","text":"The cosmological chain (water, spirit, God) parallels Stoic and Middle Platonic hierarchies, where pneuma mediates between the material and divine. This reflects the homily's philosophical milieu.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ καὶ μετὰ τὸ κληθῆναι","severity":"info","text":"This conditional clause marks a rhetorical shift from exhortation to warning, emphasizing the consequences of refusal or delay in baptism. It structures the argument as a call to immediate action.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρωτογόνῳ ὕδατι","severity":"caution","text":"The phrase 'firstborn water' is ambiguous: it may refer to the water of baptism as a 'firstborn' element in creation, or to a specific liturgical practice. The reading here follows the baptismal interpretation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρωτογόνῳ ὕδατι' could be interpreted as either the primordial water of creation or the baptismal water; the latter is adopted for coherence with the passage's baptismal theme.","The identity of 'τῶν πρὸς ἀφθαρσίαν γεννησάντων σε γονέων' is unclear: it may refer to spiritual parents (e.g., God and the Church) or to the baptismal water itself as a generative source."],"confidence":"high","notes":[]},{"i":184,"ref":"p184","source":"δεύτερον δὲ ἐξ ὕδατος ἀναγεννηθεὶς θεῷ, αἰτίᾳ φόβου τὴν ἐξ ἐπιθυμίας πρώτην σοι γενομένην καταλλάσσεις γένεσιν καὶ οὕτως σωτηρίας τυχεῖν δύνῃ· ἄλλως δὲ ἀδύνατον. οὕτως γὰρ\n\nἡμῖν ὤμοσεν ὁ προφήτης εἰπών· «Ἀμὴν ὑμῖν λέγω, ἐὰν μὴ ἀναγεννηθῆτε ὕδατι ζῶντι, εἰς ὄνομα πατρός, υἱοῦ, ἁγίου πνεύματος, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν». διὸ προσέλθετε. ἔστιν γάρ τι ἐκεῖ ἀπ' ἀρχῆς ἐλεῆμον ἐπιφερόμενον τῷ ὕδατι, καὶ ἐπιγινώσκει τοὺς βαπτιζομένους ἐπὶ τῇ τρισμακαρίᾳ ἐπονομασίᾳ καὶ·ύεται τῆς ἐσομένης κολάσεως, ὥσπερ δῶρα προσφέρον τῷ θεῷ [ὅταν] ἀπὸ τοῦ βαπτίσματος αὐτῶν τῶν βαπτισθέντων τὰς εὐποιίας. διὸ προσφεύγετε τῷ ὕδατι· τοῦτο γὰρ μόνον τὴν τοῦ πυρὸς ὁρμὴν σβέσαι δύναται. τούτῳ ὁ μήπω προσελθεῖν θέλων ἔτι τὸ τῆς λύσσης φέρει πνεῦμα, οὗ ἕνεκα ἐπὶ τῇ αὑτοῦ σωτηρίᾳ «ὕδατι ζῶντι» προσελθεῖν οὐ θέλει. πρόσελθε οὖν, κἂν δίκαιος ᾖς κἂν ἄδικος. δικαίῳ γὰρ ὄντι σοι μόνον ἔλειπε τὸ πρὸς σωτηρίαν βαπτισθῆναι, ἀδίκῳ δὲ πρὸς τῷ βαπτισθῆναι εἰς ἄφεσιν τῶν ἐν ἀγνοίᾳ πεπραγμένων ὑποκαταλείπεται κατὰ ἀναλογίαν τῆς ἀσεβείας ἡ ἐπὶ τὸ βάπτισμα εὐποιία. διὸ εἴτε δίκαιος εἶ εἴτε ἄδικος, σπεῦσον γεννηθῆναι θεῷ (ὅτι ἡ ἀναβολὴ κίνδυνον φέρει διὰ τὸ ἄδηλον εἶναι τοῦ θανάτου τὴν προθεσμίαν) τῷ ἐξ ὕδατος γεννῶντί σε πατρί, διὰ τῆς εὐποιίας τὴν ὁμοιότητα δείξας, ὡς φιλαλήθης τὸν ἀληθῆ θεὸν τιμῶν ὡς πατέρα. τιμὴ δὲ αὐτῷ τὸ ζῆν σε ὡς αὐτὸς δίκαιος ὢν θέλει· δικαίου δὲ θέλημα τὸ μὴ ἀδικεῖν. ἀδικία δέ ἐστιν φονεύειν, μοιχεύειν, μισεῖν, πλεονεκτεῖν καὶ τὰ τούτοις ὅμοια· τούτων δὲ εἴδη πολλά.","english":"Secondly, having been reborn from water to God, you reconcile the first birth that came to you from desire by means of fear, and thus you are able to obtain salvation; otherwise it is impossible. For thus\n\nthe prophet swore to us, saying: \"Truly I say to you, unless you are reborn in living water, in the name of Father, Son, and Holy Spirit, you will not enter the kingdom of heaven.\" Therefore approach. For there is something there from the beginning, merciful, borne upon the water, and it recognizes those being baptized under the thrice-blessed appellation and rescues them from the coming punishment, as if offering gifts to God from the baptism of those baptized, their good deeds. Therefore flee to the water; for this alone is able to quench the onset of fire. He who does not yet wish to approach still bears the spirit of madness, on account of which he does not wish to approach \"living water\" for his own salvation. Approach then, whether you are just or unjust. For if you are just, only being baptized for salvation was lacking; if unjust, besides being baptized for the remission of deeds done in ignorance, there remains, according to the measure of impiety, the good deed toward baptism. Therefore, whether you are just or unjust, hasten to be born to God (since delay brings danger because the term of death is uncertain) by the father who gives you birth from water, having shown likeness through good deed, as a truth-lover honoring the true God as father. Honor to him is your living as he himself, being just, wills; the will of a just man is not to do injustice. Injustice is murder, adultery, hatred, greed, and things like these; and there are many forms of these.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν ὑμῖν λέγω, ἐὰν μὴ ἀναγεννηθῆτε ὕδατι ζῶντι, εἰς ὄνομα πατρός, υἱοῦ, ἁγίου πνεύματος, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν","severity":"info","text":"This is a non-canonical saying attributed to a prophet, echoing Matthew 28:19 but with a distinctive baptismal formula and the phrase 'living water'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τρισμακαρίᾳ ἐπονομασίᾳ","severity":"info","text":"'Thrice-blessed appellation' refers to the threefold name of Father, Son, and Holy Spirit in the baptismal formula, a key term in early Christian initiation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὕδατι ζῶντι","severity":"info","text":"'Living water' (ὕδατι ζῶντι) is a baptismal term common in early Christian literature, symbolizing spiritual rebirth and purification, distinct from ordinary water.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δεύτερον δὲ","severity":"info","text":"The passage begins with 'Secondly' (δεύτερον δέ), indicating a sequential argument in the homily, likely following a first point about the necessity of baptism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προσφεύγετε τῷ ὕδατι· τοῦτο γὰρ μόνον τὴν τοῦ πυρὸς ὁρμὴν σβέσαι δύναται","severity":"info","text":"The motif of water alone quenching fire echoes earlier passages in the homily about eschatological punishment by fire, reinforcing baptism as the sole remedy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὥσπερ δῶρα προσφέρον τῷ θεῷ [ὅταν] ἀπὸ τοῦ βαπτίσματος","severity":"caution","text":"The bracketed word [ὅταν] ('when') is a conjectural insertion in the edition; the original text may be corrupt or lacunose at this point.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prophet' who swears the saying is unspecified; it may refer to a Christian prophet or an apostolic figure.","The phrase 'something there from the beginning, merciful, borne upon the water' is ambiguous: it could denote the Holy Spirit, a divine attribute, or a sacramental presence."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":185,"ref":"p185","source":"πλὴν τούτοις συνεισφέρειν δεῖ τί ποτε, ὃ κοινότητα πρὸς ἀνθρώπους μὲν οὐκ ἔχει, ἴδιον δὲ θρησκείας θεοῦ τυγχάνει. λέγω δὴ τὸ καθαρεύειν, τὸ ἐν ἀφέδρῳ οὔσῃ τῇ ἰδίᾳ γαμετῇ μὴ κοινωνεῖν, ὅτι τοῦτο ὁ θεοῦ κελεύει νόμος. τί δέ; εἰ μὴ καὶ τῇ τοῦ θεοῦ θρησκείᾳ τὸ καθαρεύειν ἀνέκειτο, ὑμεῖς ὡς οἱ κάνθαροι ἡδέως ἂν ἐκυλίεσθε; διὸ ὡς ἄνθρωποι ἔχοντές τι πλεῖον τῶν ἀλόγων ζσων (τὸ λογικοὶ εἶναι) τὴν μὲν καρδίαν τῶν κακῶν οὐρανίῳ καθάρατε λογισμῷ, λουτρῷ δὲ πλύνατε τὸ σῶμα. καλὸν γὰρ τὰ ἀληθῆ τὸ καθαρεύειν, οὐχ ὡς ὅτι προηγεῖται τῆς κατὰ τὴν καρδίαν καθάρσεως ἡ τοῦ σώματος ἁγνεία, ἀλλ' ὡς ὅτι ἕπεται τῷ ἀγαθῷ τὸ καθάριον. καὶ γὰρ ὁ διδάσκαλος ἡμῶν ἐνίους τῶν ἐν ἡμῖν Φαρισαίων καὶ γραμματέων, οἵ εἰσιν ἀφωρισμένοι καὶ τὰ νόμιμα ὡς γραμματεῖς τῶν ἄλλων πλεῖον εἰδότες, ὅμως διήλεγχεν αὐτοὺς ὡς ὑποκριτάς, ὅτι μόνα τὰ ἀνθρώποις φαινόμενα ἁγνεύοντες τὰ τῆς καρδίας καθαρὰ καὶ θεῷ μόνῳ ὁρώμενα παρελίμπανον.·ητῇ οὖν ταύτῃ φωνῇ ἐχρήσατο τὰ ἀληθῆ πρὸς τοὺς ὑποκριτὰς αὐτῶν, οὐ πρὸς πάντας. ἐνίων γὰρ καὶ ἐπακούειν ἔλεγεν, ὅτι τὴν Μωυσέως ἐπιστεύθησαν καθέδραν. πλὴν πρὸς τοὺς ὑποκριτὰς ἔλεγεν· « ὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τοῦ ποτηρίου καὶ τῆς παροψίδος τὸ ἔξωθεν, ἔσωθεν δὲ γέμει·ύπους. Φαρισαῖε τυφλέ, καθάρισον πρῶτον τοῦ ποτηρίου καὶ τῆς παροψίδος τὸ ἔσωθεν, ἵνα γένηται καὶ τὰ ἔξω αὐτῶν καθαρά». καὶ ἀληθῶς· φωτισθέντος γὰρ τοῦ νοῦ τῇ γνώσει ὁ μαθὼν δύναται ἀγαθὸς εἶναι, ᾧ παρέπεται τὸ καθαρὸν γενέσθαι.","english":"But in addition to these things, one must contribute something which has no commonality with human beings but is particular to the worship of God. I mean being pure, not having intercourse with one's own wife when she is in a state of menstruation, because this the law of God commands. What then? If being pure were not reserved for the worship of God, would you not, like beetles, gladly wallow? Therefore, as human beings having something more than irrational animals (namely, being rational), cleanse your heart of evils with heavenly reasoning, and wash your body with a bath. For it is good to be pure in truth, not because bodily purity precedes the cleansing of the heart, but because purity follows upon the good. For our teacher also rebuked some of the Pharisees and scribes among us, who are set apart and know the legal ordinances more than others as scribes, yet he exposed them as hypocrites, because they purified only what is visible to men, neglecting the pure things of the heart, which are seen by God alone. He used this true utterance against their hypocrites, not against all. For he said that he also heeds some, because they were entrusted with the seat of Moses. But to the hypocrites he said: \"Woe to you, scribes and Pharisees, hypocrites, because you cleanse the outside of the cup and the dish, but inside they are full of filth. Blind Pharisee, first cleanse the inside of the cup and the dish, so that their outside may also become clean.\" And truly: when the mind is illuminated by knowledge, the learner can become good, and purity follows upon this.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὸ καθαρεύειν","severity":"info","text":"The term 'to be pure' here refers to ritual purity, especially sexual abstinence during menstruation, as commanded by the law of God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Woe to you, scribes and Pharisees, hypocrites...","severity":"info","text":"This is a non-canonical saying attributed to Jesus, not found in the New Testament, emphasizing inner purity over outer ritual.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pharisees and scribes","severity":"info","text":"The homily distinguishes between hypocritical Pharisees and those entrusted with the 'seat of Moses,' reflecting early Christian polemic against Jewish legalism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"beetles wallow","severity":"info","text":"The comparison of impure humans to beetles wallowing in filth is a vivid rhetorical trope, paralleling similar imagery in early Christian moral exhortation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν τούτοις συνεισφέρειν δεῖ","severity":"info","text":"This passage continues the narrative from the previous section, adding a further requirement for salvation: ritual purity as part of worship.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"our teacher","severity":"info","text":"The reference to 'our teacher' (Jesus) rebuking Pharisees reflects the homily's use of Jesus as an authority for moral teaching, likely in a catechetical context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ἀληθῆ' (the true things) is ambiguous: it may refer to the true saying that follows or to the true nature of purity. The translation takes it as the saying.","The identity of 'some of the Pharisees and scribes among us' is unclear; it may refer to Jewish-Christian groups or to a rhetorical device."],"confidence":"high","notes":[]},{"i":186,"ref":"p186","source":"ἐκ τῆς ἔσω γὰρ διανοίας ἡ τοῦ ἔξω σώματος ἀγαθὴ γίνεται πρόνοια, ὡς ἀπό γε τῆς κατὰ τὸ σῶμα ἀναισθησίας τῆς διανοίας πρόνοια γενέσθαι οὐ δύναται. οὕτως\n\nὁ καθαρὸς [καὶ] τὸ ἔσω καὶ τὸ ἔξω καθᾶραι δύναται, ὁ δὲ τὰ ἔξω καθαίρων πρὸς ἀνθρώπων τὸν ἔπαινον ἀφορῶν τοῦτο ποιεῖ καὶ ἐπαίνῳ τῶν ἱστορούντων παρὰ τῷ θεῷ οὐδὲν ἔχει. τίνι δὲ οὐ φαίνεται ὅτι κρεῖττόν ἐστιν γυναικὶ ἐν γυναικείοις οὔσῃ μὴ συνελθεῖν ἀλλὰ καθαρθείσῃ καὶ βαπτισθείσῃ; ἀλλὰ καὶ μετὰ κοινωνίαν βαπτίζεσθαι δεῖ. εἰ δὲ τοῦτο ποιεῖν ὀκνεῖτε, ἀναπολήσατε πῶς τὰ τῆς ἁγνείας μέρη μετεδιώκετε, ὅτε ἀναισθήτοις εἰδώλοις ἐθρησκεύετε. αἰσχύνθητε ὅτι ἐνταῦθα ὅπου ἐχρῆν οὐ τὸ πλεῖον λέγω, ἀλλὰ μόνον καὶ ὅλον τὸ τῆς ἁγνείας ἀναδέξασθαι ὀκνηρότεροι γίνεσθε. νοήσατε οὖν τὸν ἐκεῖ ὑμᾶς πεποιηκότα καὶ διανοηθήσεσθε τίς ἐστιν ὁ ἐνταῦθα ὄκνον πρὸς ἁγνείαν ὑμῖν ἐμβάλλων. ἀλλ' ἐρεῖ τις ὑμῶν· Χρὴ οὖν ἡμᾶς ποιεῖν ὅσα ἐν εἰδώλοις ἐποιοῦμεν; φημί [σοι]· ὐχ ὅλα, ἀλλ' ὅσα καλῶς ἐποιεῖτε καὶ ἐνταῦθα πλεῖον. ὅτι γὰρ ἂν καλῶς γίνηται ἐν τῇ πλάνῃ, ἀπὸ τῆς ἀληθείας ἤρτηται, ὡς εἰ καί τι ἐν τῇ ἀληθείᾳ κακῶς γένοιτο, ἀπὸ τῆς πλάνης ἐστίν. ἀπολάβετε οὖν ὑμῶν πανταχόθεν τὰ ἴδια, μὴ τὰ ἀλλότρια, καὶ μὴ λέγετε· ἴ τι ποιοῦσιν οἱ πεπλανημένοι καλόν, ποιεῖν οὐκ ὀφείλομεν. τούτῳ γὰρ τῷ λόγῳ, ἐὰν μὴ φονεύῃ τις εἴδωλα σέβων, φονεύειν ὀφείλομεν, ὅτι ὁ ἐν πλάνῃ ὢν οὐ φονεύει.","english":"For from the inner mind comes the good care of the external body, just as from the body's insensibility the mind's care cannot arise. Thus\n\nthe one who is pure can purify both the inner and the outer, but the one who cleanses the outer, looking to praise from people, does this and has nothing before God from the praise of those who observe. To whom does it not appear that it is better not to have intercourse with a woman when she is in her menstrual period, but after she has been purified and bathed? But also after communion one must be baptized. If you hesitate to do this, recall how you pursued the parts of chastity when you worshipped senseless idols. Be ashamed that here, where you ought to have taken on not the greater part, I say, but only and wholly the whole of chastity, you become more hesitant. Understand, then, the one who made you there, and you will realize who it is that here casts hesitation toward chastity into you. But one of you will say: Must we, then, do all that we did among the idols? I say to you: Not all, but all that you did well, and here more. For whatever is done well in error depends on the truth, just as if something were done badly in truth, it is from error. Take back, then, your own things from everywhere, not the things of others, and do not say: Whatever good the erring do, we ought not to do. For by this reasoning, if someone worshipping idols does not commit murder, we ought to commit murder, because the one in error does not commit murder.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐκ τῆς ἔσω διανοίας ἡ τοῦ ἔξω σώματος ἀγαθὴ γίνεται πρόνοια","severity":"info","text":"The homilist argues that inner purity (from the mind) governs outer bodily care, reversing a common Greco-Roman emphasis on external ritual purity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βαπτισθείσῃ","severity":"info","text":"The Greek βαπτισθείσῃ (baptized) here likely refers to ritual lustration or bathing after menstruation, not Christian baptism, given the context of purity laws.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετὰ κοινωνίαν βαπτίζεσθαι δεῖ","severity":"info","text":"The phrase 'after communion one must be baptized' echoes early Christian practice of post-communion ablution, possibly referencing Didache 14 or similar liturgical norms.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὅτε ἀναισθήτοις εἰδώλοις ἐθρησκεύετε","severity":"info","text":"The homilist contrasts the audience's former idol worship with Christian practice, a common trope in early Christian homilies addressing converts from paganism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὅτι γὰρ ἂν καλῶς γίνηται ἐν τῇ πλάνῃ, ἀπὸ τῆς ἀληθείας ἤρτηται","severity":"info","text":"This principle—that good done in error derives from truth—parallels Clement of Alexandria's Stromata 1.20, where pagan virtues are seen as borrowed from Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φημί [σοι]","severity":"caution","text":"The bracketed σοι is a scribal addition or variant; the base text reads φημί, but the sense requires an indirect object, so the emendation is plausible.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ κοινωνίαν βαπτίζεσθαι δεῖ' is ambiguous: it may refer to post-communion baptism (a liturgical act) or to ritual bathing after sexual intercourse (κοινωνία as 'communion' or 'intercourse'). The context of purity laws favors the latter, but early Christian usage of κοινωνία for Eucharist is well-attested.","The identity of 'the one who made you there' (τὸν ἐκεῖ ὑμᾶς πεποιηκότα) is unclear: it could refer to God, a pagan deity, or a rhetorical figure for the former religious system."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":187,"ref":"p187","source":"οὐχί, ἀλλὰ τὸ πλεῖον, ἵνα ἐὰν οἱ ἐν πλάνῃ μὴ φονεύωσιν, ἡμεῖς μηδὲ ὀργιζώμεθα–ἐὰν ὁ ἐν πλάνῃ μὴ μοιχεύῃ, ἡμεῖς τὴν ἀρχὴν μηδὲ ἐνθυμηθῶμεν–ἐὰν ὁ ἐν πλάνῃ τὸν ἀγαπῶντα ἀγαπᾷ, ἡμεῖς καὶ τοὺς μισοῦντας–ἐὰν ὁ ἐν πλάνῃ δανείζῃ τοῖς ἔχουσιν, ἡμεῖς καὶ τοῖς μὴ ἔχουσιν· ἁπαξαπλῶς ὀφεί λομεν οἱ τὸν ἄπειρον αἰῶνα ἐλπίζοντες κληρονομεῖν τῶν τὸν παρόντα μόνον εἰδότων τῶν ὑπὸ αὐτῶν γενομένων καλῶν κρεῖττον ποιεῖν, εἰδότες ὅτι, ἐὰν αὐτῶν τὰ ἔργα τοῖς ἡμετέροις ἔργοις ἐν ἡμέρᾳ κρίσεως ἀνακριθέντα ἴσα τῇ εὐποιίᾳ εὑρεθῇ, καὶ ἡμεῖς ἐναισχυνθῆναι ἔχομεν, αὐτοὶ δὲ διὰ πλάνην τὰ καθ' αὑτῶν ποιήσαντες ἀπολέσθαι. τὸ δὲ αἰσχυνθῆναι κατὰ τοῦτο εἴρηκα ὅτι μὴ πλεῖον ἐποιήσαμεν αὐτῶν, ὧν καὶ πλεῖον ἐγνώκαμεν. εἰ δὲ αἰσχυνθῆναι ἔστιν τὴν εὐποιίαν αὐτοῖς ἴσην δείξαντας καὶ οὐ πλεῖον, πόσῳ γε μᾶλλον, ἐὰν αὐτῶν τῆς εὐποιίας τὸ ἧττον δείξωμεν; ὅτι δὲ ὄντως ἐν ἡμέρᾳ κρίσεως ταῖς τῶν πεπλανημένων εὐποιίαις αἱ τῶν ἀλήθειαν ἐγνωκότων ἰσάζονται πράξεις, αὐτὸς ἡμᾶς ὁ ἀψευδὴς ἐδίδαξεν προφήτης, εἰπὼν πρὸς μὲν τοὺς ἀμελοῦντας ἐλθεῖν καὶ ἐπακούειν αὐτοῦ· «Βασίλισσα νότου ἐγερθήσεται μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἀπὸ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος· καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε, καὶ οὐ πιστεύετε». πρὸς δὲ τοὺς ἐν τῷ λαῷ μὴ θέλοντας μετανοῆσαι ἐπὶ τῷ κηρύγματι αὐτοῦ εἶπεν· «Ἄνδρες Νινευῖται ἐγερθήσονται μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν, ὅτι ἀκούσαντες μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε, καὶ οὐδεὶς πιστεύει».","english":"No, but rather more: that if those in error do not murder, we should not even become angry—if the one in error does not commit adultery, we should not even entertain the thought—if the one in error loves the one who loves him, we should love even those who hate us—if the one in error lends to those who have, we should lend even to those who have not. In short, we who hope to inherit the infinite age must do better than the good works of those who know only the present age, knowing that if their works, when compared with our works on the day of judgment, are found equal in beneficence, we shall be put to shame, while they, through error, having done what is against themselves, will be destroyed. I have said \"be put to shame\" in this sense: that we did not do more than they, of whom we have greater knowledge. But if it is a shame to show beneficence equal to theirs and not greater, how much more so if we show less than their beneficence? And that indeed on the day of judgment the deeds of those who have known the truth are weighed equally with the beneficences of those who have erred, the truthful prophet himself taught us, saying to those who were negligent in coming and listening to him: \"The queen of the south will rise up with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, there is more than Solomon here, and you do not believe.\" And to those among the people who did not wish to repent at his proclamation he said: \"The men of Nineveh will rise up with this generation and condemn it, because when they heard, they repented at the proclamation of Jonah; and behold, there is more than Jonah here, and no one believes.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ πλεῖον","severity":"info","text":"The phrase 'τὸ πλεῖον' (the more) introduces a comparative ethical demand: believers must exceed the moral actions of non-believers, not merely match them.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βασίλισσα νότου","severity":"info","text":"The 'queen of the south' refers to the Queen of Sheba (1 Kings 10; 2 Chronicles 9), used here as a type of a Gentile seeking wisdom, to shame negligent hearers.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνδρες Νινευῖται","severity":"info","text":"The 'men of Nineveh' alludes to the repentance of the Ninevites in the book of Jonah (Jonah 3), presented as a model of conversion that the current generation fails to emulate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡμέρᾳ κρίσεως","severity":"info","text":"The 'day of judgment' is a common early Christian eschatological motif; here it is invoked to compare the works of believers and non-believers, with the threat of shame if believers do not surpass them.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἁπαξαπλῶς","severity":"info","text":"The adverb 'ἁπαξαπλῶς' (in short) marks a summary transition, drawing together the preceding series of conditional comparisons into a general ethical principle.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐναισχυνθῆναι","severity":"caution","text":"The verb 'ἐναισχυνθῆναι' (to be put to shame) is glossed by the author to avoid a literal reading of eschatological shame; the sense is comparative failure, not public humiliation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'truthful prophet' who speaks the two scriptural quotations is not specified; it may be a reference to a contemporary Christian teacher or to a prophetic figure within the homily's narrative.","The phrase 'τὰ καθ' αὑτῶν ποιήσαντες' (having done what is against themselves) is ambiguous: it could mean they act to their own detriment, or that their actions are self-condemning."],"confidence":"high","notes":[]},{"i":188,"ref":"p188","source":"καὶ οὕτως πρὸς πᾶσαν ἀσέβειαν αὐτῶν ἀντιπαραθεὶς τοὺς ἀπὸ τῶν ἐθνῶν πεποιηκότας εἰς κατάκρισιν τῶν ἐν θεοσεβείᾳ μηδὲ τὸ ἴσον καλὸν τοῖς πεπλανημένοις πεποιηκότων, τοὺς ἔχοντας λογισμὸν ἐνουθέτει μὴ μόνον ἴσα τοῖς ἔθνεσιν τὰ καλὰ [ἴσως] ποιεῖν, ἀλλὰ τὸ πλεῖον. ὁ δὲ λόγος μοι ἐρρύη, πρόφασιν λαβὼν ἐκ τοῦ δεῖν φυλάσσειν τὴν ἄφεδρον καὶ ἀπὸ κοινωνίας βαπτίζεσθαι, μὴ\n\nἀρνεῖσθαι τὴν τοιαύτην ἁγνείαν, κἂν οἱ πεπλανημένοι αὐτὴν πράττωσιν, ὅτι εἰς κατάκρισιν τῶν ἐν θεοσεβείᾳ εἰσὶν οἱ ἐν πλάνῃ ποιοῦντες καλῶς μετὰ τοῦ μὴ σσζεσθαι· ὅτι ἡ τιμὴ τῆς ἁγνείας αὐτῶν ἐστιν διὰ τὴν πλάνην καὶ οὐ διὰ θρησκείαν τοῦ ὄντως πατρὸς καὶ θεοῦ τῶν ὅλων. Τοῦτο δὲ εἰπὼν ἀπέλυσε τοὺς ὄχλους καὶ συνήθως ἁλῶν σὺν τοῖς φιλτάτοις μεταλαβὼν ἡσύχασεν. οὕτως οὖν ποιῶν καὶ διαλεγόμενος ἑκάστοτε προσαγωγὰς κατὰ τὸ βέβαιον προσέφερεν τῷ τοῦ θεοῦ νόμῳ, τοὺς νομιζομένους μετὰ τῆς νομιζομένης γενέσεως ἐλέγχων καὶ ὅτι αὐτοματισμὸς μὲν οὐκ ἔστιν, ἀλλὰ κατὰ πρόνοιαν διοικεῖται ὁ κόσμος. τριῶν οὖν μηνῶν πληρωθέντων νηστεῦσαί μοι κελεύσας ἡμερῶν, ἀγαγών με εἰς τὰς ἐν τῇ θαλάσσῃ πλησίον οὔσας πηγάς, ὡς εἰς ἀέναον ἐβάπτισεν ὕδωρ. οὕτως οὖν εὐωχηθέντων τῶν ἀδελφῶν ἡμῶν ἐπὶ τῇ θεοδωρήτῳ μου ἀναγεννήσει, μετ' οὐ πολλὰς ἡμέρας τοῖς πρεσβυτέροις ἐπιστρέφων ἐπὶ πάσης τῆς ἐκκλησίας ἐνετείλατο λέγων· Ὁ ἀποστείλας ἡμᾶς κύριος ἡμῶν καὶ προφήτης ὑφηγήσατο ἡμῖν ὡς ὁ πονηρὸς τεσσαράκοντα ἡμέρας διαλεχθεὶς αὐτῷ καὶ μηδὲν δυνηθεὶς πρὸς αὐτόν, ἐκ τῶν αὐτοῦ ἐπηκόων ἐπηγγέλλετο πρὸς ἀπάτην ἀποστόλους πέμψαι.","english":"and thus, setting their every impiety against the deeds of those from the nations who had acted so as to condemn those in piety who had not done even an equal good to those in error, he admonished those who had reason not only to do good equally with the nations, but rather more. And my discourse flowed, taking its pretext from the necessity of preserving the menstrual seclusion and being baptized apart from communion, not to deny such chastity, even if those in error practice it, because those in error who do good without being saved are for the condemnation of those in piety; for the honor of their chastity is due to their error and not to the worship of the true father and god of all. Having said this, he dismissed the crowds and, as usual, partaking of salt with his closest friends, he rested. Thus, then, doing and discoursing each time, he made additions to the law of God according to its certainty, refuting those who held to supposed generation and that there is no automatism, but that the world is administered by providence. Then, when three months were completed, having ordered me to fast for days, he led me to the springs near the sea, and baptized me in ever-flowing water. Thus, then, our brothers having feasted at my god-given rebirth, after not many days, turning to the presbyters before the whole church, he commanded, saying: \"Our Lord who sent us and our Prophet instructed us that the evil one, having debated with him for forty days and being unable to prevail against him, promised from among his own hearers to send apostles for deception.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄφεδρον","severity":"info","text":"ἄφεδρον (menstrual seclusion) refers to a period of ritual separation, likely from the Eucharist, practiced in some early Christian communities. The term is rare and its precise observance is debated.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"αὐτοματισμός","severity":"info","text":"αὐτοματισμός (automatism) denotes the Epicurean concept of chance atomic swerve, opposed here by providential world governance. This reflects a common polemic in early Christian apologetics against atomist cosmology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεσσαράκοντα ἡμέρας","severity":"info","text":"The forty-day debate with the evil one echoes Gospel accounts of Jesus’ temptation in the wilderness (Matthew 4:1–11, Mark 1:12–13, Luke 4:1–13). The homily adapts this to frame apostolic deception as a continuation of that conflict.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως οὖν εὐωχηθέντων","severity":"info","text":"This passage transitions from a homiletic exhortation to a narrative of baptism and a subsequent command. The shift is marked by οὕτως οὖν (thus then), typical of Clementine homilies moving between discourse and action.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀναγεννήσει","severity":"info","text":"The term ἀναγέννησις (rebirth) for baptism is characteristic of early Christian initiation theology, but its use here in a pseudo-Clementine context reflects later development of baptismal theology in the 3rd–4th centuries.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἴσως","severity":"caution","text":"The word ἴσως (perhaps) is bracketed in the Greek text, indicating a textual variant or scribal insertion. Its presence or absence affects the sense of the comparison between the good deeds of the nations and those in piety.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ καλὰ [ἴσως] ποιεῖν' is uncertain due to the bracketed ἴσως; the translation assumes it is omitted, but if included it would mean 'perhaps do good equally'.","The identity of 'the one in error' (ὁ πεπλανημένος) is ambiguous: it may refer generically to non-Christians or specifically to followers of Simon Magus, a common antagonist in the Pseudo-Clementines."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":189,"ref":"p189","source":"διὸ πρὸ πάντων μέμνησθε μηδένα δέχεσθαι ἀπόστολον ἢ διδάσκαλον ἢ προφήτην μὴ πρότερον ἀντιβαλόντα αὐτοῦ τὸ κήρυγμα Ἰακώβῳ τῷ λεχθέντι ἀδελφῷ τοῦ κυρίου μου καὶ πεπιστευμένῳ ἐν Ἱερουσαλὴμ τὴν Ἑβραίων διέπειν ἐκκλησίαν, καὶ μετὰ μαρτύρων προσεληλυθότα πρὸς ὑμᾶς, ἵνα μὴ ἡ κακία ἡ τῷ κυρίῳ προσδιαλεχθεῖσα ἡμέρας τεσσαράκοντα καὶ μηδὲν δυνηθεῖσα, ὕστερον ὡς ἀστραπὴ ἐξ οὐρανοῦ ἐπὶ γῆς πεσοῦσα καθ' ὑμῶν ἐκπέμψῃ κήρυκα, ὡς νῦν ἡμῖν τὸν Σίμωνα ὑπέβαλεν προφάσει ἀληθείας ἐπ' ὀνόματι τοῦ κυρίου ἡμῶν κηρύσσοντα, πλάνην δὲ ἐνσπείροντα. οὗ χάριν ὁ ἀποστείλας ἡμᾶς ἔφη· «Πολλοὶ ἐλεύσονται πρός με ἐν ἐνδύματι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες· ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς». Καὶ ταῦτα εἰπὼν τοὺς μὲν προπομποὺς ἐξέπεμψεν εἰς Ἀντιόχειαν τῆς Συρίας, ἐκεῖ τὴν ἑπομένην ἐπιμένειν εἰπών. τῶν οὖν πορευθέντων ὁ Πέτρος πολλῶν πεπεισμένων ὄχλων νόσους, πάθη, δαίμονας ἀπελάσας καὶ εἰς τὰς ἐν τῇ θαλάσσῃ πλησίον οὔσας πηγὰς βαπτίσας καὶ εὐχαριστίαν κλάσας Μαροώνην τὸν ἀποδεξάμενον αὐτόν, ἤδη λοιπὸν τέλειον ὄντα, ἐπίσκοπον καταστήσας καὶ πρεσβυτέρους δώδεκα ὁρίσας καὶ διακόνους δείξας καὶ χηρικὰ συστησάμενος ὑπέρ τε τοῦ κοινῇ συμφέροντος τῆς ἐκκλησίας [τὴν τάξιν] προσομιλήσας καὶ τῷ ἐπισκόπῳ Μαροώνῃ πείθεσθαι συμβουλεύσας, ἤδη τριῶν μηνῶν πληρωθέντων τοῖς ἐν Τριπόλει τῆς Φοινίκης ἀποταξάμενος τὴν ἐπὶ Ἀντιόχειαν τῆς Συρίας ἐπορεύετο ὁδόν.","english":"Therefore, above all, remember to accept no apostle or teacher or prophet who has not first compared his proclamation with James, called the brother of my Lord, entrusted in Jerusalem with governing the church of the Hebrews, and who has not come to you with witnesses, so that the evil which disputed with the Lord for forty days and could accomplish nothing, later falling like lightning from heaven to earth against you, might not send forth a herald, as now it has thrust Simon upon us under a pretext of truth, proclaiming in the name of our Lord but sowing error. For this reason, the one who sent us said: \"Many will come to me in sheep's clothing, but inwardly they are ravenous wolves; you will recognize them by their fruits.\" And having said this, he sent the forerunners to Antioch of Syria, saying that he would remain there next. Then, of those who traveled, Peter, having driven away diseases, sufferings, and demons from many convinced crowds, and having baptized them in the springs near the sea and broken the Eucharist, appointed Maroones, who had received him and was already perfect, as bishop, designated twelve presbyters, appointed deacons, established widows' funds, discoursed on the common benefit of the church, and advised obedience to Bishop Maroones. Now, three months having been completed, having taken leave of those in Tripolis of Phoenicia, he traveled the road to Antioch of Syria.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἰακώβῳ τῷ λεχθέντι ἀδελφῷ τοῦ κυρίου","severity":"info","text":"James, called the brother of the Lord, is a figure in early Christian tradition, often identified as James the Just, leader of the Jerusalem church. This passage reflects the authority attributed to him in the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πολλοὶ ἐλεύσονται πρός με ἐν ἐνδύματι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες· ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς","severity":"info","text":"This saying echoes the synoptic tradition of false prophets (cf. Matt 7:15) but is not a direct quotation; it adapts the metaphor of wolves in sheep's clothing, common in early Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀντιβαλόντα","severity":"info","text":"The verb ἀντιβάλλω here means 'to compare' or 'to cross-examine' a proclamation against an authoritative standard, here James's teaching. It implies a formal process of verification.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμωνα","severity":"info","text":"Simon refers to Simon Magus, the arch-heretic in the Pseudo-Clementine narrative, who opposes Peter. The text presents him as a false herald sent by evil, a key antagonist in the homily's polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τριῶν μηνῶν πληρωθέντων","severity":"info","text":"The phrase marks a temporal transition in the narrative, indicating that three months have elapsed since Peter's activities in Tripolis. This is a structural cue for the journey to Antioch.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν τάξιν","severity":"caution","text":"The phrase [τὴν τάξιν] is bracketed in the source edition, indicating a textual uncertainty. It may be an interpolation or a scribal addition; the sense of 'order' or 'arrangement' is contextually plausible but not secure.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who sent us' is ambiguous: it could refer to James, Peter, or a higher apostolic authority. The text does not specify.","The phrase 'τὴν τάξιν' is textually uncertain; its inclusion or omission affects the reading of Peter's discourse on church order."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":190,"ref":"p190","source":"[ Μ Λ Β.] Ἐκβάντες οὖν τὴν Τρίπολιν τῆς Φοινίκης ὡς ἐπὶ Ἀντιόχειαν τῆς Συρίας ἐλθεῖν, αὐτῆς ἡμέρας ἐν Ὀρθωσίᾳ ἐμείναμεν ἐλθόντες. καὶ διὰ τὸ πλησίον εἶναι ἧς ἐξήλθομεν πόλεως, πάντων σχεδὸν προακηκοότων τοῦ κηρύγματος, μιᾶς ἡμέρας ἐκεῖ μείναντες ἀπήραμεν εἰς Ἀντάραδον. πολλῶν δὲ τῶν συνοδοιπορούντων ἡμῖν ὄντων, ὁ Πέτρος Νικήτῃ καὶ Ἀκύλᾳ προσωμίλει λέγων· Ἐπειδὴ πολὺς ὄχλος τῶν συνοδοιπορούντων οὐ μικρὸν φθόνον ἡμῖν εἰσιοῦσιν κατὰ πόλιν ἐπισπᾶται, ἀναγκαίως ἐσκεψάμην φροντίσαι πῶς μήτε οὗτοι λυπηθῶσιν κωλυθέντες συνεῖναι ἡμῖν μήτε ἡμεῖς περίβλεπτοι γινόμενοι φθόνῳ τῷ τῆς κακίας ὑποπέσωμεν. τούτου ἕνεκεν βούλομαί σε τὸν Νικήτην καὶ Ἀκύλαν προοδεύειν μου κατὰ συστήματα δύο σποράδην μανθάνοντες τὰς τῶν ἐθνῶν εἰσέρχεσθαι πόλεις. οἶδα δὲ ὅτι ἀθυμεῖτε τοῦτο ποιεῖν ἀκηκοότες, ἀπολειπόμενοί μου διάστημα οὐδ' ὅλων ἡμερῶν δύο. εἰδέναι οὖν ὑμᾶς θέλω ὅτι πολλαπλάσιον ἀγαπῶμεν ἡμεῖς οἱ πείσαντες ὑμᾶς τοὺς πεισθέντας ἤπερ ὑμεῖς ἡμᾶς τοὺς πεπεικότας. ἀλλήλους οὖν στέργοντες, τῷ μὴ ἀλόγως ποιεῖν ἃ θέλομεν τῆς ὠφελείας ὅσον τὸ ἐφ' ἡμῖν φροντίζωμεν. πρὸς τούτοις δὲ οὐδεμιᾶς ἡμέρας διαλεγομένου μου ἀπολιμπάνεσθε. εἰς γὰρ τὰς ἐπισημοτέρας τῶν ἐπαρχιῶν πόλεις προῄρημαι (ὡς ἴστε καὶ ὑμεῖς) ἡμερῶν ἐπιμένειν καὶ διαλέγεσθαι. καὶ τὸ νῦν εἰς τὴν ἐγγυτέραν ἡμῖν Λαοδίκειαν προάξατε καὶ μεθ' ἡμέρας δύο ἢ τρεῖς (ὅσον ἐπὶ τῇ ἐμῇ προαιρέσει) καταλήψομαι ὑμᾶς. ἐπὶ δὲ τῶν πυλῶν ἐκδέξασθέ με, ὑμεῖς μόνοι διὰ τὸν θρῦλον, ἵνα οὕτως ἀψοφητὶ συνεισελθόντες ἅμα ὑμῖν ὦμεν.","english":"So then, having left Tripolis of Phoenicia, as if to go to Antioch of Syria, we stayed that same day in Orthosia, having arrived there. And because it was near the city we had left, and almost all had already heard the proclamation, we remained there one day and then set out for Antarados. Since many were traveling with us, Peter spoke to Nicetas and Aquila, saying: \"Since a large crowd of fellow travelers draws no small envy upon us when we enter a city, I have necessarily considered how to ensure that these are not grieved by being prevented from being with us, nor that we, becoming conspicuous, fall prey to the envy of malice. For this reason, I wish you, Nicetas and Aquila, to go ahead of me in groups of two, scattered, learning how to enter the cities of the nations. I know that you are disheartened to do this, having heard that you will be separated from me by a distance of no less than two whole days. I want you to know, therefore, that we who have persuaded you love you who have been persuaded many times more than you love us who have persuaded. So, loving one another, let us, as far as it depends on us, take thought for the benefit, not acting unreasonably in what we wish. Moreover, you are not absent from any day of my discourse. For in the more notable cities of the provinces, I have resolved (as you also know) to stay and discourse for several days. And now, go ahead to Laodicea, which is nearest to us, and after two or three days (as far as my intention goes) I will overtake you. Wait for me at the gates, you alone, on account of the crowd, so that thus, entering together without noise, we may be with you.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Tripolis, Orthosia, Antarados, Laodicea","severity":"info","text":"The itinerary traces a coastal route from Tripolis (Phoenicia) through Orthosia and Antarados toward Laodicea, reflecting the travel geography of the Pseudo-Clementine novel.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προακηκοότων","severity":"info","text":"The compound προακηκοότων (having heard beforehand) implies prior exposure to Peter's preaching, a narrative device to show the spread of the kerygma.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Peter's speech to Nicetas and Aquila","severity":"info","text":"This passage shifts from travel narrative to direct discourse, where Peter instructs his companions to travel ahead in pairs to avoid envy, a motif of strategic humility.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀψοφητὶ","severity":"info","text":"The adverb ἀψοφητὶ (without noise) echoes a concern for stealth and discretion found in other early Christian travel narratives, e.g., Acts 16:40.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"James, called the brother of my Lord","severity":"info","text":"The previous passage's reference to James as authority figure aligns with the Pseudo-Clementine tradition's emphasis on Jerusalem and the family of Jesus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προῄρημαι","severity":"caution","text":"The verb προῄρημαι (I have resolved) is a middle perfect; the text is stable, but the nuance of intention versus fixed plan is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as if to go to Antioch' may indicate a feigned or initial direction, not the actual destination.","The exact number of days (δύο ἢ τρεῖς) is left vague, reflecting narrative flexibility."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":191,"ref":"p191","source":"κἀκεῖθεν ὁμοίως μετὰ τὸ ἐπιμεῖναι ἡμερῶν ἄλλοι ἀνθ' ὑμῶν εἰς τὰ ἐπέκεινα κατὰ ἐφημερίας προάξωσιν τὰς ξενίας ἑτοιμάζοντες. ταῦτα τοῦ Πέτρου εἰπόντος ἠναγκάσθησαν συνθέσθαι λέγοντες· ὐ πάνυ ἡμᾶς, κύριε, λυπεῖ τοῦτο πράττειν διὰ τὸ ὑπὸ σοῦ κελεύεσθαι. πρῶτον μέν, ὅτι πάντα καλῶς νοεῖν τε καὶ συμβουλεύειν ἄξιος ὢν ὑπὸ τῆς τοῦ θεοῦ προνοίας ἐξελέγης· πρὸς τούτοις δέ, ἐπὶ τὸ πολὺ ἡμερῶν δύο ἀνάγκῃ τοῦ προάγειν ἀπολιμπανόμεθά σου. καὶ αὗται μὲν πολλαὶ πρὸς τὸ μὴ σὲ τὸν κύριον ἡμῶν ὁρᾶν Πέτρον, πλὴν λογιζόμεθα ὅτι πλεῖον λυπηθήσονται οἱ πολὺ μακρὰν προπεμπόμενοι ὡς ἐπὶ πλεῖον ἀναμένειν σε κατὰ πόλιν κεκελευσμένοι, ἀνιώμενοι ἐν τῷ ἐπὶ πλεῖον ἐστερῆσθαι τοῦ ὁρᾶν σου τὸ περιπόθητον πρόσωπον. καὶ ἡμεῖς οὐκ ἐλάττονα ἐκείνων ἀθυμοῦντες ὡς κελεύεις διὰ τὸ συμφέρον ποιεῖν οὐκ ἀντιλέγομεν. ὁμῶς ταῦτα εἰπόντες προῆξαν ἐντολὴν ἔχοντες ἐν τῷ πρώτῳ πανδοχείῳ προσομιλῆσαι τῷ συνοδοιποροῦντι ὄχλῳ, ὅπως σποράδην ἀλλήλων γενόμενοι εἰς τὰς πόλεις εἰσέρχωνται.","english":"And from there likewise, after staying some days, others in your place will go ahead to the regions beyond, preparing lodgings in turn. When Peter said this, they were compelled to agree, saying: \"It does not greatly distress us, lord, to do this because it is commanded by you. First, because you, being worthy to think and advise well in all things, were chosen by the providence of God. In addition to this, we are left behind from you for the necessity of going ahead for at most two days. And these are many, not to see you, our lord Peter, but we reckon that those who are sent far ahead will be more grieved, as they are commanded to wait for you in each city for a longer time, distressed at being deprived for a longer period of seeing your beloved face. And we, no less despondent than they, as you command, do what is beneficial and do not object.\" Having said this, they went ahead, having an instruction to speak at the first inn to the crowd traveling with them, so that, being scattered from one another, they might enter the cities.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προάξωσιν","severity":"info","text":"The verb προάξωσιν (aorist subjunctive, 'go ahead') governs the logistics of the group's travel, indicating a planned rotation of advance parties.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κύριε","severity":"info","text":"The address κύριε ('lord') is used by the disciples for Peter, reflecting his authoritative role as teacher and leader in the homily tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πανδοχείῳ","severity":"info","text":"The πανδοχεῖον ('inn') was a common way-station for travelers in the Roman East, often serving as a meeting point for itinerant preachers and their followers.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα τοῦ Πέτρου εἰπόντος","severity":"info","text":"This genitive absolute marks a narrative transition from Peter's command to the disciples' compliant response, a typical structural cue in the homily's dialogue.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"προνοίας","severity":"info","text":"The reference to divine πρόνοια ('providence') echoes a theme common in early Christian apologetic and in the Pseudo-Clementine literature, where God's plan guides the apostles' mission.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑ πάνυ","severity":"caution","text":"The phrase ὑ πάνυ is likely a scribal error or orthographic variant for οὐ πάνυ ('not at all'); the English draft reads 'not greatly', which softens the negation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a possible scribal corruption in 'ὑ πάνυ', interpreted here as 'οὐ πάνυ' ('not at all'). The exact sense of the disciples' emotional response is slightly ambiguous: they claim not to be greatly distressed, but the following clauses emphasize their despondency."],"confidence":"high","notes":[]},{"i":192,"ref":"p192","source":"Πορευθέντων οὖν αὐτῶν ἐγὼ Κλήμης μεγάλως ἔχαιρον ὅτι σὺν αὐτῷ με ἐκέλευσεν εἶναι. καὶ ἀποκριθεὶς εἶπον· ὐχαριστῶ τῷ θεῷ ὅτι με οὐκ ἐξαπέσταλκας ὡς τοὺς ἑταίρους, ἐπειδὴ ὀδυνώμενος ἂν διαπεφωνήκειν. ὁ δὲ ἔφη· Τί δέ; εἰ καὶ χρεία τις ἔσται πεμφθῆναί σέ που μαθημάτων χάριν, σὺ διὰ τὸ πρὸς ὀλίγον ἀπολιμπάνεσθαί μου συμφερόντως, διὰ τοῦτο τεθνήξει; οὐχὶ δὲ προσομιλήσας σεαυτῷ φέρειν τὰ διὰ τὴν ἀνάγκην σοι προσταγέντα εὐθύΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nμως ὑποσταίης; ἢ οὐκ οἶσθα ὅτι σύνεισιν αἰεὶ φίλοι ταῖς μνήμαις, κἂν τοῖς σώμασιν ἀπολιμπάνωνται; ὡς ἔνιοι συνόντες τοῖς σώμασιν ἀμνημοσύνης αἰτίᾳ τὰς ψυχὰς ἀποδημοῦσιν τοῖς φίλοις. κἀγὼ ἀπεκρινάμην· Μὴ τοίνυν νομίσῃς, κύριε, ὅτι τὰ λύπης πάσχειν ἤμελλον ἀνοήτως, ἀλλὰ καὶ πάνυ ὀρθῷ τινι λογισμῷ. ἐπεὶ γὰρ σέ, κύριέ μου, ἀντὶ πάντων ἔχω, πατρός τε καὶ μητρὸς καὶ ἀδελφῶν καὶ συγγενῶν, αἴτιόν μοι γενόμενον διὰ τὸν θεὸν τῆς σῳζούσης ἀληθείας, ἀντὶ πάντων ἔχων σε παραμυθίας τῆς μεγίστης τυγχάνω. πρὸς τούτοις δεδιώς μου καὶ τῆς ἀκμῆς τὴν ἐκ φύσεως ἐπιθυμίαν, ἠγωνίων μήπως ἀπολειφθείς σου, ἄνθρωπος ὢν νεώτερος, ὅπερ νῦν οὕτως ἐνστάσεως ἔχω, κἂν κατά τινα χόλον θεοῦ ἀποστῆναί σου ἀδύνατον, εἰ ἥττων ἐπιθυμίας ἔσομαι. ἀλλ' ἐπειδὴ πολλῷ ἄμεινον καὶ ἀσφαλέστερον συνεῖναί με σοί, τούτῳ ᾧ ὁ νοῦς μου αἰδεῖσθαι εὐλόγως προείληφεν, διὸ πάντοτέ σοι συνεῖναι εὔχομαι. πρὸς τούτοις δὲ μέμνημαί σου ἐν Καισαρείᾳ εἰπόντος· ἴ τις βούλεταί μοι συνοδεῦσαι, εὐσεβῶς συνοδευέτω.","english":"So when they had departed, I, Clement, rejoiced greatly that he had ordered me to be with him. And I answered and said: I thank God that you have not sent me away like the companions, since I would have been in pain and would have been undone. But he said: What then? If there should be some need for you to be sent somewhere for the sake of learning, would you, because you are separated from me for a short time, die for that reason? Would you not, by conversing with yourself, bear the things commanded you by necessity with equanimity? Or do you not know that friends are always together in memory, even if they are separated in body? Just as some, though together in body, are absent in soul from their friends because of forgetfulness. And I answered: Do not think, Lord, that I would suffer grief foolishly, but rather with a very correct reasoning. For since I have you, my Lord, in place of all—father and mother and brothers and relatives—you having become for me, through God, the cause of the saving truth, I have you in place of all and obtain the greatest comfort. Besides this, fearing also the natural desire of my youth, I was anxious lest, being separated from you, being a younger man, I might, however steadfast I am now, if by some wrath of God it were impossible to depart from you, become inferior to desire. But since it is much better and safer for me to be with you, to whom my mind has reasonably learned to pay reverence, therefore I pray always to be with you. In addition, I remember you saying in Caesarea: If anyone wishes to travel with me, let him travel piously.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πορευθέντων οὖν αὐτῶν","severity":"info","text":"The genitive absolute marks a narrative transition: the departure of the companions sets the scene for Clement's private exchange with Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σῳζούσης ἀληθείας","severity":"info","text":"The phrase 'saving truth' (σῳζούσης ἀληθείας) is a key theological term in Clementine literature, denoting the salvific knowledge imparted by Peter through divine agency.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν Καισαρείᾳ","severity":"info","text":"Caesarea is a recurring setting in the Pseudo-Clementine narratives, often where Peter delivers discourses; this reference ties the passage to the broader literary context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀποκριθεὶς εἶπον","severity":"info","text":"The dialogue form, with alternating speeches by Clement and Peter, is characteristic of the homily's narrative sections, advancing both plot and theological argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σύνεισιν αἰεὶ φίλοι ταῖς μνήμαις","severity":"info","text":"Peter's maxim on friendship through memory echoes a common Greco-Roman topos (cf. Cicero, De Amicitia) and appears elsewhere in early Christian paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κλήμης","severity":"info","text":"Clement's self-identification as narrator and disciple reflects the pseudepigraphal tradition that shaped the reception of this homily as part of the Clementine corpus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is generally clear, but the phrase 'κἂν κατά τινα χόλον θεοῦ' is ambiguous: it may mean 'even by some wrath of God' or 'if by some wrath of God'; the translation adopts the latter, conditional sense."],"confidence":"high","notes":[]},{"i":193,"ref":"p193","source":"εὐσεβῶς δὲ ἔφης τὸ μηδένα λυπεῖν κατὰ θεόν, οἷον ἀπολιπὼν γονεῖς, γυναῖκα ὁμόφρονα ἢ ἑτέρους τινὰς τῇ θεοσεβείᾳ προσκειμένους. ὅθεν ἐγὼ κατὰ πάντα ἐπιτήδειός εἰμί σοι συνοδοιπόρος, ᾧ εἰ καὶ τὰ μέγιστα χαρίζῃ, τὰς δούλων μοι ὑπηρεσίας συγχωρεῖς ποιεῖν. καὶ ὁ Πέτρος ἀκούσας γελοιάζων ἔφη· Τί οὖν οἴει, Κλήμης; μὴ ὑπ' αὐτῆς ἀνάγκης σε εἰς δούλων μοι ταγῆναι τόπον; ἐπεὶ τίς τὰς καλὰς καὶ πολλὰς σινδόνας μετὰ τῶν ἑπομένων μοι δακτυλίων καὶ ὑποδήσεων φυλάξει; τίς δὲ καὶ τὰ ἡδέα καὶ πολυτελῆ ὄψα προετοιμάσει, ἅτινα ποικίλα ὄντα πολλῶν καὶ τεχνιτῶν δεῖται μαγείρων, καὶ πάντα ἐκεῖνα ὅσα ἐκτεθηλυμμένων ἀνθρώπων ὡς θηρίῳ μεγάλῳ τῇ ἐπιθυμίᾳ ἐκ πάσης πλεονεξίας πορισθέντα ἑτοιμάζεται; πλὴν ἡ τοιαύτη σε προαίρεσις ὑπεισῆλθεν ἴσως μὴ συνέντα καὶ τὸν ἐμὸν ἀγνοοῦντα βίον ὅτι ἄρτῳ μόνῳ καὶ ἐλαίαις χρῶμαι καὶ σπανίως λαχάνοις–καὶ ὅτι ἱμάτιόν μοι καὶ τριβώνιον ὑπάρχει τοῦτ' αὐτὸ ὃ περιβέβλημαι καὶ ἑτέρου χρείαν οὐκ ἔχω οὐδὲ ἄλλων τινῶν· ἐν γὰρ τούτοις καὶ περισσεύομαι. ὁ νοῦς γάρ μου τὰ ἐκεῖ πάντα ὁρῶν αἰώνια ἀγαθὰ οὐδὲν τῶν ἐνταῦθα περιβλέπεται. πλήν σου μὲν τὴν ἀγαθὴν προαίρεσιν ἀποδέχομαι καὶ θαυμάζων ἐπαινῶ πῶς ἀνὴρ ἐκ πολυτελῶν ἐθῶν ὑπάρχων·ᾳδίως τοῖς ἀναγκαίοις τὸν σεαυτοῦ ὑπήλλαξας βίον. ἡμεῖς γὰρ ἐκ παίδων (ἐγώ τε καὶ Ἀνδρέας ὁ σύναιμος καὶ κατὰ θεὸν ἀδελφὸς ὢν ἐμός) οὐ μόνον ἐν ὀρφανίᾳ ἀνατραφέντες. ἀλλὰ καὶ ὑπὸ πενίας καὶ κακουχίας εἰς ἐργατείαν ἐθισθέντες, εὐμαρῶς νῦν τὰς τῶν ὁδῶν φέρομεν σκύλσεις.","english":"You spoke piously in saying that one should not grieve anyone according to God, such as by leaving behind parents, a like-minded wife, or others devoted to piety. Hence I am in every way suitable to be your fellow traveler, to whom, even if you grant the greatest favors, you allow me to perform the services of slaves. And Peter, hearing this, said jokingly: What then do you think, Clement? That you have been placed by necessity itself in the position of a slave to me? For who will guard the fine and many linen garments along with the rings and sandals that accompany me? And who will prepare the pleasant and costly dishes, which, being varied, require many skilled cooks, and all those things that are prepared for the desire of effeminate men as for a great beast, procured from every kind of greed? However, such a purpose has perhaps entered you because you do not understand and are ignorant of my life—that I use only bread and olives, and rarely vegetables—and that my only garment and cloak is this very one I wear, and I have no need of another or of anything else; for in these I have more than enough. For my mind, seeing all those eternal goods there, looks at nothing here. Nevertheless, I accept your good intention and, admiring it, praise how you, a man coming from luxurious habits, have readily exchanged your own life for necessities. For we, from childhood (I and Andrew, who is my blood brother and brother according to God), having been brought up not only in orphanhood but also accustomed by poverty and hardship to labor, now easily bear the hardships of the roads.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εὐσεβῶς","severity":"info","text":"The adverb εὐσεβῶς (piously) frames Clement's remark as religiously correct, aligning with the homily's emphasis on proper conduct toward God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνοδοιπόρος","severity":"info","text":"συνοδοιπόρος (fellow traveler) is a key term in early Christian travel narratives, denoting shared spiritual journey; here Clement offers himself as a companion to Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἄρτῳ μόνῳ καὶ ἐλαίαις","severity":"info","text":"Peter's claim to live on bread and olives reflects the ascetic ideal of early Christian apostles, contrasting with the luxury of wealthy converts like Clement.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γελοιάζων","severity":"info","text":"Peter's response is introduced as γελοιάζων (jokingly), marking a shift from Clement's earnest offer to a playful, ironic rebuke that underscores the apostle's simplicity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Ἀνδρέας","severity":"info","text":"The mention of Andrew as Peter's blood brother and brother according to God parallels the Pseudo-Clementine literature, where Andrew often appears as Peter's sibling and fellow apostle.","cites":[],"named_sources":["Pseudo-Clementine Homilies"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπήλλαξας","severity":"caution","text":"The verb ὑπήλλαξας (exchanged) is textually secure but the sense of 'readily exchanged your own life for necessities' may imply a voluntary embrace of asceticism, though the Greek could also suggest a substitution of lifestyle.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰς δούλων μοι ὑπηρεσίας συγχωρεῖς ποιεῖν' could be read as Clement offering to perform slave services or as Peter permitting such services; the translation takes it as Clement's offer.","The reference to 'rings and sandals' (δακτυλίων καὶ ὑποδήσεων) may be metaphorical for worldly possessions or literal items carried by Peter's retinue."],"confidence":"high","notes":[]},{"i":194,"ref":"p194","source":"ὅθεν εἰ ἐπείθου μοι, ἐμοὶ ἂν συγκεχωρήκεις, ἀνδρὶ ἐργάτῃ, σοὶ τὰ δούλων ἀποπληροῦν μέρη. ἐγὼ δὲ ἀκούσας σύντρομος ἐγενόμην καὶ ἐπίδακρυς οἷον λόγον εἶπεν ἀνήρ, οὗ πάντες οἱ τῆς νῦν γενεᾶς ἄνθρωποι τῷ τῆς γνώσεως καὶ εὐσεβείας λόγῳ ἥττους τυγχάνουσιν. ὁ δὲ ἰδών με σύνδακρυν τῶν δακρύων ἐπύθετο τὴν αἰτίαν. κἀγὼ ἔφην· Τί τοιοῦτον ἥμαρτον, ἵνα μοι τοιοῦτον εἴπῃς λόγον; καὶ ὁ Πέτρος ἀπεκρίνατο· ἰ μὲν κακῶς εἴρηκα τὸ δουλεῦσαί σοι, σὺ πρῶτος ἥμαρτες, τοῦτ' ἐμοὶ ποιῆσαι ἀξιώσας. κἀγὼ ἔφην· ὐχ ὅμοιόν ἐστιν· ἐμοὶ μὲν γὰρ τοῦτο ποιεῖν πρέπει πάνυ, σοὶ δὲ τῷ τοῦ θεοῦ κήρυκι τὰς\n\nἡμετέρας σσζοντι ψυχὰς χαλεπὸν τοῦτο ποιεῖν ἐμοί. καὶ ὁ Πέτρος ἀπεκρίνατο· Συνεθέμην ἄν σοι, ἐπεὶ ὁ κύριος ἡμῶν ὁ ἐπὶ σωτηρίᾳ παντὸς τοῦ κόσμου ἐληλυθώς, μόνος ὑπὲρ πάντας εὐγενὴς ὤν, δουλείαν ὑπέμεινεν, ἵνα ἡμᾶς πείσῃ μὴ αἰδεῖσθαι τοῖς ἀδελφοῖς ἡμῶν τὰς δούλων ποιεῖν ὑπηρεσίας, κἂν πάνυ εὐγενεῖς τυγχάνωμεν. κἀγὼ ἔφην· ἰ μὲν νομίζω σε νικῆσαι λόγῳ, ἀνόητός εἰμι· πλὴν χάριν ἔχω τῇ τοῦ θεοῦ προνοίᾳ ὅτι σε εἰς γονέων τόπον ἔχειν κατηξιώθην. καὶ ὁ Πέτρος ἐπυνθάνετο· ὐδεὶς δέ σου ἀληθῶς πρὸς γένους ὑπάρχει; κἀγὼ ἀπεκρινάμην· ἰσὶν μὲν πολλοὶ καὶ μεγάλοι ἄνδρες, Καίσαρος πρὸς γένους ὄντες. ὅθεν τῷ ἐμῷ πατρὶ ὡς καὶ συντρόφῳ αὐτὸς Καῖσαρ συγγενίδα συνηρμόσατο γυναῖκα, ἀφ' ἧς τρεῖς ἐγενόμεθα υἱοί, δύο μὲν πρὸ ἐμοῦ, οἳ καὶ δίδυμοι ὄντες πάνυ ὅμοιοι ἀλλήλοις ἐτύγχανον, ὡς αὐτὸς ὁ πατὴρ ἔλεγέν μοι. ἐγὼ γὰρ οὔτε αὐτοὺς οὔτε τὴν τεκοῦσαν πάνυ ἐπίσταμαι, ἀλλ' ὥσπερ δι' ὀνείρων ἀμαυρὸν αὐτῶν τὸ εἶδος ἀναφέρω.","english":"Therefore, if you had obeyed me, you would have yielded to me, a working man, to fulfill the roles of servants for you. But when I heard this, I became trembling and tearful at what a man had said, a man whom all the people of the present generation are inferior to in the matter of knowledge and piety. And seeing me sharing his tears, he asked the cause. And I said, \"What such wrong have I committed, that you should say such a thing to me?\" And Peter answered, \"If I have spoken wrongly in saying I would serve you, you were the first to err, by deeming it fitting for me to do this.\" And I said, \"It is not the same; for it is entirely proper for me to do this, but for you, the herald of God who saves our souls, it is difficult to do this for me.\" And Peter answered, \"I would have agreed with you, since our Lord, who came for the salvation of the whole world, being alone nobler than all, endured servitude, in order to persuade us not to be ashamed to perform the services of slaves for our brothers, even if we are very noble.\" And I said, \"If I think I have defeated you in argument, I am foolish; but I am grateful to the providence of God that I have been deemed worthy to have you in the place of parents.\" And Peter inquired, \"Is there truly no one of your lineage?\" And I answered, \"There are many and great men, being related to Caesar. Hence, for my father, as also for his foster-brother, Caesar himself joined a kinswoman as wife, from whom we three sons were born, two before me, who, being twins, were very similar to each other, as my father himself told me. For I know neither them nor the mother at all, but I recall their appearance dimly, as through dreams.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σύντρομος ... ἐπίδακρυς","severity":"info","text":"Clement's reaction of trembling and tears underscores his humility before Peter, a motif in the narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δουλείαν","severity":"info","text":"Peter invokes Christ's servitude (δουλείαν) as a model for humble service among believers, a key theme in early Christian paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ κύριος ἡμῶν ... δουλείαν ὑπέμεινεν","severity":"info","text":"Peter's reference to Christ enduring servitude echoes the humility of Jesus, possibly alluding to the servant Christology in Philippians 2:7 or similar passages.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καίσαρος πρὸς γένους","severity":"info","text":"Clement's claim of kinship with Caesar situates the narrative in the Roman imperial context, typical of the pseudo-Clementine romance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Πέτρος ἀπεκρίνατο","severity":"info","text":"The passage is structured as a rapid dialogue with alternating speeches, advancing the theme of humility and service.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ τῆς γνώσεως καὶ εὐσεβείας λόγῳ","severity":"info","text":"The phrase 'knowledge and piety' reflects the Hellenistic Jewish-Christian synthesis characteristic of the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor lacunae (e.g., 'ἰ' for 'Εἰ' and 'ὐχ' for 'Οὐχ'), which are restored in the English draft; the reading follows the standard edition."],"confidence":"high","notes":[]},{"i":195,"ref":"p195","source":"ἡ μὲν οὖν μήτηρ μου Ματτιδία ἐλέγετο, ὁ δὲ πατὴρ Φαῦστος, τῶν δὲ ἀδελφῶν καὶ αὐτῶν ὁ μὲν Φαυστῖνος ἐκαλεῖτο, ὁ δὲ Φαυστινιανὸς ἐλέγετο. ἐμοῦ οὖν τρίτου ἐπιγεννηθέντος αὐτοῖς ἡ μήτηρ ὄνειρον ἑωράκει (ὥσπερ ὁ πατήρ μου ὑφηγεῖτο) ὅτι, ἐὰν μὴ τοὺς διδύμους υἱοὺς αὐτῆς ἐξαυτῆς παραλαβοῦσα τὴν Ῥωμαίων πρὸς ἀποδημίαν ἐξέλθῃ πόλιν ἐπ' ἔτη δέκα, πανολεθρίῳ μόρῳ ἅμα αὐτοῖς ἀποθανεῖν ἔχει. ὁ μὲν οὖν πατὴρ φιλότεκνος ὢν σύν τε δούλοις καὶ δούλαις ἐφοδιάσας ἱκανῶς καὶ εἰς πλοῖον ἐνβαλόμενος εἰς τὰς Ἀθήνας ἅμα παιδευθησομένους ἐξέπεμψεν, ἐμὲ δὲ μόνον υἱὸν εἰς παραμυθίαν ἔσχεν μεθ' ἑαυτοῦ. καὶ ἐπὶ τούτῳ εὐχαριστῶ πολλά, ὅτι κἀμὲ ὁ ὄνειρος μὴ κεκελεύκει ἅμα τῇ μητρὶ τὴν Ῥωμαίων ἐκβῆναι πόλιν. περαιωθέντος οὖν ἐνιαυτοῦ ὁ πατὴρ ἔπεμψεν εἰς Ἀθήνας χρήματα τοῖς αὑτοῦ ἅμα τε καὶ μαθεῖν τὸ πῶς διάγουσιν. οἱ δὲ ἀπελθόντες οὐχ ὑπέστρεψαν. τρίτῳ δὲ ἐνιαυτῷ ὁ πατὴρ ἀθυμῶν ἑτέρους ἔπεμψεν ὁμοίως μετὰ ἐφοδίων, οἵτινες τετάρτῳ ἐνιαυτῷ ἦλθον ἀγγέλλοντες μήτε μου τὴν τεκοῦσαν ἢ τοὺς ἀδελφοὺς ἑωρακέναι, μήτε μὴν αὐτοὺς ταῖς Ἀθήναις ἐπιδεδημηκέναι μηδὲ ἄλλου τινὸς τῶν σὺν αὐτοῖς ἀπεληλυθότων κἂν ἴχνος εὑρηκέναι. ὁ μὲν οὖν πατὴρ ταῦτα ἀκούσας καὶ ὑπὸ πολλῆς λύπης ἔκθαμβος γενόμενος καὶ οὐκ εἰδὼς ποῦ ὁρ μήσας ἐπὶ ζήτησιν αὐτῶν γένηται, ἐμέ τε παραλαβὼν καὶ εἰς Πόρτον καταβὰς πολλῶν πυκνότερον ἐπυνθάνετο ποῦ ἕκαστος αὐτῶν εἶδεν ἢ ἤκουσεν ἀπὸ τεσσάρων ἐτῶν γενόμενον ναυφράγιον. καὶ ἄλλος ἀλλαχῆ ἔλεγεν. ὁ δὲ ἀντεπυνθάνετο εἰ ἑωράκασιν σῶμα γυναικὸς μετὰ βρεφῶν ἐκβεβρασμένον.","english":"Now my mother was called Mattidia, and my father Faustus; and of the brothers, one was called Faustinus, and the other was called Faustinianus. When I was born to them as a third child, my mother had seen a dream (as my father related) that, unless she took her twin sons and left the city of Rome for a journey abroad for ten years, she would die together with them by a destructive fate. So my father, being fond of his children, after providing them sufficiently with male and female servants and putting them on a ship, sent them to Athens to be educated, and kept me alone as his only son for comfort with himself. And for this I am very grateful, because the dream had not commanded that I too leave the city of Rome with my mother. When a year had passed, my father sent money to Athens to his own people, and also to learn how they were faring. But those who went did not return. In the third year, my father, being disheartened, sent others similarly with provisions, who in the fourth year came back reporting that they had seen neither my mother nor my brothers, nor had they themselves sojourned in Athens, nor had they found even a trace of any of those who had gone with them. So my father, hearing these things and being stunned by great grief, and not knowing where to turn for a search for them, took me and went down to Portus, and inquired of many people more frequently where each of them had seen or heard of a shipwreck that had occurred in the last four years. And different people said different things. And he inquired further whether they had seen the body of a woman cast up with infants.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ματτιδία","severity":"info","text":"Mattidia is the mother of Clement in the pseudo-Clementine romance; her name varies in the tradition (e.g., Mattidia, Mattidiana).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Φαῦστος","severity":"info","text":"Faustus is the father of Clement in the pseudo-Clementine narrative; the names Faustinus and Faustinianus for the twin brothers are typical of this romance cycle.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Πόρτον","severity":"info","text":"Portus (Portus Romae) was the main harbor of Rome at the mouth of the Tiber, often associated with travel and shipwreck narratives in ancient literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπ' ἔτη δέκα","severity":"info","text":"The ten-year exile motif is a common narrative device in the pseudo-Clementine literature, structuring the plot around a period of separation and eventual reunion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"τρίτῳ δὲ ἐνιαυτῷ","severity":"info","text":"The narrative marks time precisely: first year (sending money), third year (sending more searchers), fourth year (return of searchers). This careful chronology is typical of the pseudo-Clementine romance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ναυφράγιον","severity":"caution","text":"The Greek ναυφράγιον (shipwreck) is a rare word; the text may be corrupt or a scribal variant. The sense is clear from context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The dream's command is reported indirectly; it is unclear whether the mother's departure was voluntary or compelled.","The fate of the mother and twins is left unresolved at this point in the narrative."],"confidence":"high","notes":[]},{"i":196,"ref":"p196","source":"τῶν οὖν πολλὰ λεγόντων ἑωρακέναι πτώματα κατὰ πολλοὺς τόπους, ὁ πατὴρ ἀκούων ἐστέναζεν· πλὴν ὑπὸ σπλάγχνων θορυβούμενος ἀλόγιστα ἐπυνθάνετο, ὅτι τοσοῦτον μέγεθος θαλάττης ἐρευνᾶν ἐπειρᾶτο. πλὴν συνγνωστὸς ἦν, ὅτι τῇ πρὸς τοὺς ζητουμένους στοργῇ ἐλπίσιν ἐβουκολεῖτο κεναῖς. καὶ δή ποτε ὑπὸ φροντιστὰς ποιήσας με καὶ εἰς Ῥώμην καταλείψας δωδεκαετῆ, αὐτὸς δακρύων εἰς Πόρτον κατελθὼν καὶ εἰς πλοῖον ἐνβάς, ἀναχθεὶς ἐπὶ τὴν ζήτησιν ἐπορεύθη. καὶ ἔκτοτε εἰς τὴν σήμερον ἡμέραν οὔτε γράμματα ἐδεξάμην παρ' αὐτοῦ οὔτε εἰ ζῇ ἢ τέθνηκεν σαφῶς ἐπίσταμαι. μᾶλλον δὲ ὑπονοῶ ὅτι καὶ αὐτὸς τέθνηκέν που, ἢ ὑπὸ λύπης νικηΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nθεὶς ἢ ναυφραγίῳ περιπεσών. τούτου δὲ δεῖγμα ὅτι ἤδη λοιπὸν ἔκτοτε εἰκοστὸν ἔτος ἐστίν, ἀφ' ἧς οὐδεμίαν τινὰ περὶ αὐτοῦ ἀλήθειαν ἤκουσα. ὁ δὲ Πέτρος ἀκούων ταῦτα ὑπὸ συμπαθείας ἐδάκρυσεν καὶ εὐθέως τοῖς συνοῦσιν γνησίοις ἔφη· Ταῦτα εἴ τις πεπόνθει ἐν θεοσεβείᾳ, οἷα ὁ τούτου πέπονθεν πατήρ, εὐθέως τῷ τῆς θεοσεβείας λόγῳ τὴν αἰτίαν προσῆπτεν ἐπιγράφων τὸν πονηρόν· οὕτω καὶ τοῖς ταλαιπώροις ἔθνεσιν συμβαίνει πάσχειν, καὶ ἀγνοοῦμεν οἱ θεοσεβεῖς. ταλαιπώρους δὲ αὐτοὺς εὐλόγως εἴρηκα, ὅτι ἐνταῦθα ἀλῶνται καὶ τῆς ἐκεῖ ἐλπίδος οὐ τυγχάνουσιν. οἱ γὰρ ἐν θεοσεβείᾳ πάσχοντες τὰ θλιβερὰ εἰς ἔκπραξιν παραπτωμάτων πάσχουσιν.","english":"Now, while many were saying that they had seen corpses in many places, my father, hearing this, groaned. Yet, troubled in his heart, he asked irrationally, as if he were trying to search such a vast expanse of sea. Still, he was pardonable, because, through his affection for those he sought, he was fed with empty hopes. And once, after making me a ward and leaving me in Rome at twelve years old, he himself, weeping, went down to Portus, embarked on a ship, and set out on the search. And from then until this very day, I have received no letter from him, nor do I clearly know whether he is alive or dead. Rather, I suspect that he too has died somewhere, either overcome by grief or caught in a shipwreck. A proof of this is that it is now the twentieth year since then, from which time I have heard no certain truth about him. And Peter, hearing these things, wept out of compassion and immediately said to those truly present: \"If someone had suffered these things in piety, as this man's father has suffered, he would at once attribute the cause to the doctrine of piety, ascribing it to the evil one. So it happens also to the wretched nations, that they suffer, and we who are pious are ignorant. And I have rightly called them wretched, because they wander here and do not attain the hope there. For those who suffer grievous things in piety suffer them as payment for transgressions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πλὴν ὑπὸ σπλάγχνων θορυβούμενος ἀλόγιστα ἐπυνθάνετο","severity":"info","text":"The father's irrational questioning is motivated by deep affection (σπλάγχνα, lit. 'entrails'), a common metaphor for emotional turmoil in Greek literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σπλάγχνων","severity":"info","text":"σπλάγχνα denotes the inward parts as seat of emotion; here it underscores paternal love overriding reason.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πόρτον","severity":"info","text":"Portus was the imperial harbor at the mouth of the Tiber, the main departure point for sea travel from Rome to the eastern Mediterranean.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰκοστὸν ἔτος","severity":"info","text":"The twenty-year gap since the father's departure marks a narrative pause, emphasizing the prolonged uncertainty and setting up Peter's compassionate response.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ταλαιπώρους","severity":"info","text":"Peter's designation of non-Christians as 'wretched' (ταλαιπώρους) reflects the homily's apologetic stance, contrasting pagan suffering with Christian hope.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιγράφων τὸν πονηρόν","severity":"caution","text":"The phrase 'ascribing it to the evil one' is ambiguous: it could mean attributing suffering to the devil or to a wicked person; the context favors the former.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν πονηρόν' could refer to the devil or a generic evil agent; the reading taken is the devil, consistent with early Christian dualism."],"confidence":"high","notes":[]},{"i":197,"ref":"p197","source":"Ταῦτα τοῦ Πέτρου εἰπόντος εἷς τις τῶν ἐν ἡμῖν τολμήσας ἀντὶ πάντων παρεκάλεσεν αὐτὸν αὔριον ὀρθρίτερον εἰς Ἄραδον τὴν κατέναντι νῆσον εἰσπλεῦσαι, τριάκοντα οἶμαι οὐδ' ὅλους ἀπέχουσαν σταδίους, ὡς ἐπὶ ἱστορίᾳ τῶν ἐκεῖ ἀμπελίνων δύο στύλων μέγιστα ἐχόντων πάχη. ὁ οὖν πειθήνιος Πέτρος συνεχώρησεν εἰπών· Ἐπὰν τοῦ πλοίου ἐκβῆτε, μὴ ἅμα οἱ πάντες εἰσέρχεσθε εἰς τὴν θεωρίαν ὧν ἐπιθυμεῖτε· οὐ γὰρ βούλομαι στρέμματα γίνεσθαι εἰς ὑμᾶς τῶν πολιτῶν. καὶ οὕτως πλεύσαντες·οπῇ ὥρας κατήχθημεν εἰς τὴν νῆσον. ἐκβάντες δὲ τοῦ σκάφους εἰσῄειμεν, ἔνθα οἱ ἀμπέλινοι στῦλοι ἦσαν· ὁμῶς ἅμα αὐτοῖς ἄλλος ἄλλο τι τῶν Φειδίου ἔργων ἐθεώρει.\n\nΠέτρος δὲ μόνος οὐκ ἀναγκαῖον ἡγήσατο ἐπὶ τὴν τῶν ἐκεῖ ἱστορίαν γενέσθαι, γυναικὶ δέ τινι ἔξω πρὸ τῶν θυρῶν καθεζομένῃ καὶ τροφῆς χάριν μεταιτούσῃ πυκνὰ κατανοήσας ἔφη· Γύναι, τί σοι τῶν μελῶν λείπει, ὅτι τοσαύτην ὕβριν ἀνεδέξω (λέγω δὴ τὸ προσαιτεῖν) καὶ μὴ μᾶλλον ταῖς ὑπὸ τοῦ θεοῦ σοι δεδωρημέναις χερσὶν ἐργαζομένη τὰς ἐφημέρους πορίζῃ τροφάς; ἡ δὲ στενάξασα ἀπεκρίνατο· ἴθε γὰρ ἦσάν μοι χεῖρες ὑπουργεῖν δυνάμεναι· νῦν δέ μοι σχῆμα μόνον χειρῶν φυλάσσουσιν, νεκραὶ τυγχάνουσαι, ὑπὸ δηγμάτων ἐμῶν βεβασανισμέναι. καὶ ὁ Πέτρος ἐπύθετο· Τίς δὲ ἡ αἰτία τοῦ σὲ τὸ χαλεπὸν τοῦτο πεπονθέναι; ἡ δὲ ἀπεκρίνατο· Ψυχῆς ἀσθένεια καὶ πλέον οὐθέν· εἰ γὰρ ἀνδρεῖον εἶχον φρόνημα, ἦν κρημνὸς ἢ βυθός, ὅθεν ἐμαυτὴν·ίψασα τῶν ὀδυνώντων με παύσασθαι ἠδυνάμην κακῶν. καὶ ὁ Πέτρος ἔφη· Τί οὖν οἴει, γύναι;","english":"When Peter said this, one of our company, taking courage on behalf of all, urged him to sail early the next morning to Aradus, the island opposite, which is, I think, not quite thirty stades away, for the sake of seeing the two vine-wood columns there of very great thickness. The compliant Peter agreed, saying, \"When you disembark from the ship, do not all go together to see what you desire; for I do not want you to cause a disturbance among the citizens.\" And so, sailing, we reached the island in a moment. Disembarking from the boat, we went in where the vine-wood columns were; but at the same time, each of us was looking at something else of Phidias's works.\n\nPeter alone did not consider it necessary to go to see what was there, but, noticing a woman sitting outside before the doors begging for food, he said, \"Woman, what limb are you lacking, that you have submitted to such disgrace (I mean begging), and why do you not rather, with the hands given you by God, work to provide your daily food?\" She, groaning, answered, \"Indeed, I once had hands able to serve; but now they preserve only the form of hands, being dead, tormented by my own bites.\" And Peter asked, \"What is the cause of your suffering this hardship?\" She answered, \"Weakness of soul and nothing more; for if I had a courageous spirit, there was a cliff or the deep, from which I could have thrown myself and ceased the evils that pain me.\" And Peter said, \"What then do you think, woman?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἄραδον","severity":"info","text":"Aradus (modern Arwad) is an island off the coast of Phoenicia, about 30 stades (roughly 5.5 km) from the mainland. Its mention here situates the narrative in a known geographical context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Φειδίου","severity":"info","text":"Phidias was the most famous sculptor of classical Athens, active in the 5th century BCE. The reference to 'works of Phidias' on Aradus is anachronistic, as his known works were in mainland Greece; this may reflect legendary embellishment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πέτρος δὲ μόνος οὐκ ἀναγκαῖον ἡγήσατο","severity":"info","text":"Peter's refusal to view the columns and his focus on the beggar woman marks a structural shift from collective sightseeing to a personal moral encounter, typical of the homily's didactic pattern.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"στρέμματα","severity":"info","text":"The Greek 'στρέμματα' (literally 'twistings' or 'disturbances') is rendered as 'disturbance' in the English draft. It likely refers to public disorder or commotion, not physical injury.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ταῖς ὑπὸ τοῦ θεοῦ σοι δεδωρημέναις χερσὶν ἐργαζομένη","severity":"info","text":"Peter's exhortation to use one's hands for work echoes New Testament themes of self-sufficiency and divine gift, e.g., Acts 18:3 (tentmaking) and 1 Corinthians 12:7 (gifts of the Spirit), though no direct quotation is present.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πλεύσαντες·οπῇ ὥρας","severity":"caution","text":"The Greek 'πλεύσαντες·οπῇ ὥρας' is likely a scribal error or corruption; the expected reading is 'πλεύσαντες, ἐν ῥοπῇ ὥρας' ('sailing, in a moment of time'). The English draft follows this emendation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πλεύσαντες·οπῇ ὥρας' is corrupt; the reading 'ἐν ῥοπῇ ὥρας' is assumed. The woman's claim that her hands are 'dead' from her own bites is ambiguous—whether self-inflicted or from disease is unclear."],"confidence":"high","notes":[]},{"i":198,"ref":"p198","source":"ὅτι πάντως οἱ ἀναιροῦντες ἑαυτοὺς κολάσεως ἀπαλλάσσονται ἢ μὴ τῇ χείρονι κολάσει ἐν ᾅδῃ αἱ τῶν οὕτως θνῃσκόντων ψυχαὶ περὶ τῆς αὐτοκτονίας κολάζονται; ἡ δὲ ἔφη· ἴθε ἐπεπείσμην, ὅτι ὄντως ἐν ᾅδῃ ψυχαὶ εὑρίσκονται ζῶσαι, καὶ ἠγάπων τῆς κολάσεως καταφρονήσασα θανεῖν, ὅπως τοὺς ἐμοὺς περιποθήτους ἴδω κἂν μίαν ὥραν. καὶ ὁ Πέτρος ἔφη· Τί ἄρα ἐστὶν τὸ λυποῦν σε, μαθεῖν ἤθελον, γύναι. ἐὰν γάρ με διδάξῃς, ἀντὶ ταύτης τῆς χάριτος πληροφορήσω σε, ὅτι ἐν ᾅδῃ ζῶσιν αἱ ψυχαί, καὶ ἀντὶ κρημνοῦ ἢ βυθοῦ φάρμακον δώσω, ὅπως ἀβασανίστως τοῦ ζῆν τὸν βίον μεταλλάξαι δυνηθῇς. Καὶ ἡ γυνὴ τὸ ἀμφιβόλως·ηθὲν μὴ συνεῖσα, ἐπὶ τῇ ὑποσχέσει πεισθεῖσα τοῦ λέγειν ἤρξατο οὕτως· Γένος μὲν καὶ πατρίδα εἰπεῖν οὐκ οἴομαι πεῖσαί ποτε δυνηθῆναί τινα. πλὴν καὶ σοὶ τί διαφέρει τοῦτο μαθεῖν ἢ μόνην τὴν αἰτίαν, ἧς ἕνεκεν ὀδυνωμένη δήγμασιν τὰς ἐμὰς ἐνέκρωσα χεῖρας; πλὴν τὰ κατ' ἐμαυτὴν ὡς δυνατὸν ἀκοῦσαί σε, διηγήσομαι. ἐγὼ πάνυ\n\nεὐγενὴς ὑπάρχουσα δυνάστου τινὸς προσταγῇ ἀνδρὶ πρὸς γένους αὐτῷ ὑπάρχοντι ἐγενόμην γυνή. καὶ μετὰ δίδυμα τέκνα ἔσχον ἕτερον υἱόν. ὁ δὲ τοῦ ἐμοῦ ἀνδρὸς ἀδελφὸς μανεὶς οὐκ ἔλαττον ἠράσθη μου τῆς ταλαιπώρου, σφόδρα σωφρονεῖν ἀγαπώσης.","english":"that those who kill themselves are either freed from punishment or punished with a worse punishment in Hades, and whether the souls of those who die in this way are punished for their suicide. And she said, \"I was convinced that souls truly exist alive in Hades, and I loved the thought of dying, despising punishment, so that I might see my beloved ones, even for a single hour.\" And Peter said, \"What is it that grieves you, woman? I wish to learn. For if you teach me, in return for this favor I will assure you that souls live in Hades, and instead of a cliff or the deep, I will give you a remedy so that you may be able to exchange life without torment.\" And the woman, not understanding what was said ambiguously, persuaded by the promise, began to speak thus: \"I do not think I could ever persuade anyone to tell my lineage and homeland. But what difference does it make to you to learn this, or only the reason for which, in pain, I have mutilated my hands with bites? Nevertheless, I will relate my story as best I can for you to hear. I was of very noble birth, and by the command of some ruler, I became the wife of a man related to him by blood. And after having twin children, I had another son. But my husband's brother, no less mad, fell in love with me, wretched as I am, who greatly loved to be chaste.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀμφιβόλως·ηθὲν","severity":"info","text":"The Greek text has a crux: ἀμφιβόλως·ηθὲν is likely a scribal corruption or misdivision. The intended sense is probably ἀμφιβόλως ῥηθέν, meaning 'spoken ambiguously'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αὐτοκτονία","severity":"info","text":"Suicide (αὐτοκτονία) was a contested moral issue in early Christianity; some held it a sin meriting punishment in Hades, while others saw it as a means to escape suffering. The passage reflects this debate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a doctrinal question about suicide to a personal narrative by the woman, introduced by Peter's promise of a remedy. The narrative frame (Peter as interlocutor) is typical of the Clementine homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρημνοῦ ἢ βυθοῦ","severity":"info","text":"The phrase 'cliff or the deep' (κρημνοῦ ἢ βυθοῦ) refers to common methods of suicide in antiquity: jumping from a height or drowning. Peter offers a 'remedy' (φάρμακον) as an alternative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The motif of a woman mutilating her hands (δήγμασιν ... ἐνέκρωσα χεῖρας) to resist sexual advances appears in later hagiography, possibly influenced by this passage.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at ἀμφιβόλως·ηθὲν is corrupt; the reading 'spoken ambiguously' is conjectural.","The woman's lineage and homeland are deliberately withheld, leaving her identity unspecified."],"confidence":"high","notes":[]},{"i":199,"ref":"p199","source":"καὶ βουλομένη μήτε τῷ ἐραστῇ συνθέσθαι μήτε τῷ ἐμῷ ἀνδρὶ ἀναθέσθαι τὸν τοῦ ἀδελφοῦ αὐτοῦ πρὸς ἐμὲ ἔρωτα, ἐλογισάμην, ἵνα μήτε μοιχησαμένη ἐμαυτὴν μιάνω μήτε τοῦ ἐμοῦ ἀνδρὸς τὴν κοίτην ὑβρίσω μήτε τῷ ἀδελφῷ τὸν ἀδελφὸν πολέμιον καταστήσω μήτε ὅλον γένος μέγα Χν εἰς ὀνειδισμὸν πᾶσιν ὑποβάλω–ὡς ἔφην, ἐλογισάμην τὴν πόλιν μετὰ τῶν ἐμῶν διδύμων παίδων ἐκβῆναι ἐπὶ χρόνον τινά, ἕως ἂν καὶ ὁ μιαρὸς ἔρως παύσηται τοῦ ἐπὶ τῇ ἐμῇ ὕβρει κολακεύοντός με. τὸν μέντοι ἕτερον υἱὸν παρὰ τῷ πατρὶ μεῖναι εἰς παραμυθίαν κατέλιπον. πλὴν ἵνα οὕτως ταῦτα γένηται, ἐπενόησα ὄνειρον πλάσασθαι ὡς δή τινος νύκτωρ ἐπιστάντος μοι καὶ εἰρηκότος· Γύναι, ἐξαυτῆς ἅμα τοῖς διδύμοις σου τέκνοις ἐπὶ χρόνον τινά, μέχρις ὅτε μηνύσω ἐπανελθεῖν σε ἐνταῦθα, ἔκβηθι τὴν πόλιν, ἐπεὶ ἅμα ἀνδρὶ καὶ πᾶσίν σου τοῖς τέκνοις αἰφνιδίως κακῶς τελευτήσεις. ὁμῶς οὕτως ἐποίησα. ἅμα γὰρ τῷ τὸν ὄνειρον ψεύσασθαί με τῷ ἀνδρὶ αὐτὸς περίφοβος γενόμενος μετὰ τῶν δύο υἱῶν δούλων τε καὶ παιδισκῶν καὶ χρημάτων συχνῶν κατὰ πλοῦν εἰς Ἀθήνας με ἐξέπεμψεν ἐκπαιδεῦσαι τοὺς υἱούς, μέχρις ἄν (ἔφη) τῷ χρηματίσαντι δόξῃ ἐπανιέναι σε πρὸς ἐμέ. ὁμῶς ἅμα τέκνοις ἡ τάλαινα πλέουσα ὑπὸ ἀνέμων ἀταξίας εἰς τούτους ἀπορριφεῖσα τοὺς τόπους, νυκτὸς τῆς νηὸς διαλυθείσης, ναυφραγίῳ περιέπεσα. πάντων δὲ θανόντων ἡ ἀτυχὴς ἐγὼ μόνη ὑπὸ σφοδροῦ κύματος·ιπισθεῖσα ἐπὶ πέτρας ἐρρίφην, ἐφ' ἧς καθεσθεῖσα ἡ ἀθλία ἐλπίδι τοῦ τὰ τέκνα με ζῶντα εὑρεῖν εἰς τὸν βυθὸν ἐμαυτὴν οὐκ ἔρριψα τότε ὅτε τὴν ψυχὴν μεμεθυσμένην τοῖς κύμασιν ἔχουσα τοῦτο ποιῆσαι·ᾳδίως ἐδυνάμην.","english":"And wishing neither to consent to the lover nor to disclose to my husband his brother’s passion for me, I reasoned that I might neither defile myself by committing adultery, nor insult my husband’s bed, nor make the brother an enemy to the brother, nor expose a great family to reproach before all—as I said, I resolved to leave the city with my twin children for a time, until the abominable love of the one who flattered me to my shame should cease. The other son, however, I left behind with his father for consolation. But to bring this about, I devised a dream to fabricate, as if someone had come to me by night and said: “Woman, at once with your twin children leave the city for a time, until I indicate that you should return here, lest together with your husband and all your children you suddenly come to a bad end.” So I did accordingly. For when I had falsely related the dream to my husband, he, becoming greatly alarmed, sent me by sea to Athens with the two sons, slaves, maidservants, and ample money to educate the sons, until (he said) it should seem good to the one who had given the oracle for you to return to me. So, sailing with my children, the wretched woman, cast by the disorder of the winds into these regions, when the ship broke up at night, I met with shipwreck. All having died, I, the unfortunate one, alone, cast by a violent wave upon rocks, sitting there, the miserable woman, in hope of finding my children alive, did not throw myself into the deep at that time when, having my soul intoxicated by the waves, I could easily have done so.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐλογισάμην","severity":"info","text":"The verb indicates a reasoned decision, not a mere impulse, underscoring the speaker's deliberate moral calculus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μοιχησαμένη","severity":"info","text":"The term 'adultery' (μοιχεία) is central to the moral dilemma; the speaker avoids both the act and the appearance of it.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὄνειρον πλάσασθαι","severity":"info","text":"Fabricating a dream as a pretext for action reflects a common literary and social trope in early Christian and Greco-Roman narratives, where dreams carry divine or moral authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁμῶς οὕτως ἐποίησα","severity":"info","text":"This phrase marks a transition from the speaker's internal reasoning to the narrative of events, structuring the homily's dramatic arc.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ναυφραγίῳ","severity":"caution","text":"The term 'ναυφράγιον' is rare and may be a scribal error or variant for 'ναυαγίῳ' (shipwreck); the sense is clear from context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ψυχὴν μεμεθυσμένην τοῖς κύμασιν","severity":"info","text":"The metaphor of a soul 'intoxicated by the waves' echoes Stoic and Platonic imagery of emotional disturbance, later adapted in Christian ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'lover' and the 'brother' is not fully clarified; the speaker's husband's brother is the suitor, but the relationship dynamics remain implicit.","The phrase 'γένος μέγα Χν' is obscure; 'Χν' may be a scribal abbreviation or corruption, possibly for 'Χριστιανῶν' (Christians) or a proper name; the translation follows the sense of 'a great family'."],"confidence":"high","notes":[]},{"i":200,"ref":"p200","source":"πλὴν ἐπειδὴ ὄρθρος ἐγένετο, μεγάλα βοῶσα καὶ γοερὰ κωκύουσα περιεβλεπόμην, ζητοῦσα τῶν ἐμῶν ταλαιπώρων βρεφῶν τὰ νεκρὰ σώματα. ἐλεήσαντες οὖν με οἱ ἐπιχώριοι, γυμνὴν ἰδόντες ἐνδύσαντές με τὸ πρῶτον, τὸν βυθὸν ἀνηραύνων, τὰ ἐμὰ ζητοῦντες τέκνα. καὶ ἐπεὶ μηδὲν ηὕρισκον ὧν ἐζήτουν, παραμυθίας χάριν τινὲς τῶν φιλοξένων γυναικῶν προσελθοῦσαι διηγοῦντο ἑκάστη τὰ ἑαυτῆς κακά, ἵνα τῇ τῶν ὁμοίων συμφορᾷ παραμυθίας τύχω, ὃ δὴ μᾶλλόν με ἐλύπει. οὐ γὰρ ἔφην οὕτω κακὴ εἶναι ὡς ταῖς ἄλλων συμφοραῖς παραμυθίας τύχω.\n\nΚαὶ δὴ εἰς ξενίαν πολλῶν με ἄγειν ἀξιουσῶν μία τις τῶν ἐνταῦθα πενιχρὰ πολὺ βιασαμένη εἰς τὸ ἑαυτῆς ἐλθεῖν ἠνάγκασε σκήνωμα, εἰποῦσά μοι· Θάρρει, γύναι· καὶ γὰρ ὁ ἐμὸς ἀνὴρ ναύτης ὢν κατὰ θάλασσαν τέθνηκεν, ἐν τῇ νεαζούσῃ τυγχάνων ἡλικίᾳ· καὶ ἔκτοτε πολλῶν με ἀξιούντων πρὸς γάμον ἐγὼ χηρεύειν εἱλόμην, τὸν ἐμὸν ποθοῦσα ἄνδρα. ἔσται δὲ ἡμῖν κοινὰ ἃ διὰ χειρῶν ἀμφότεραι πορίζειν δυνάμεθα. καὶ ἵνα μή σοι μηκύνω τοὺς οὐκ ἀναγκαίους λόγους, συνσκησα αὐτῇ διὰ τὴν φιλανδρίαν. καὶ μετ' οὐ πολὺ ἐμοῦ τῆς ταλαιπώρου αἱ χεῖρες ὑπὸ τῶν δηγμάτων παρείθησαν, καὶ ἡ ὑποδεξαμένη με γυνὴ ὅλη ὑπὸ πάθους τινὸς συνδεθεῖσα ἐπὶ τῆς οἰκίας ἔρριπται. ἐπεὶ οὖν ὁ πάλαι τῶν γυναικῶν ἔλεος παρήκμασεν, ἐγὼ δὲ","english":"But when dawn came, crying out loudly and wailing piteously, I looked around, seeking the dead bodies of my wretched infants. So the local people took pity on me, and seeing me naked, first clothed me, then searched the depths, seeking my children. And when I found none of what I sought, for the sake of comfort some of the hospitable women came and each recounted her own misfortunes, so that I might receive consolation from similar calamity—which only grieved me more. For I said I was not so wicked as to be consoled by the misfortunes of others.\n\nAnd when many were urging me to go to their hospitality, one particular woman, very poor, by much insistence compelled me to come to her own dwelling, saying to me: \"Take courage, woman; for my husband, being a sailor, died at sea while in the prime of his youth; and since then, though many have sought me in marriage, I have chosen to remain a widow, longing for my husband. We will share whatever we both can earn by our hands.\" And not to prolong the unnecessary words for you, I lived with her because of her love for her husband. And not long after, my wretched hands were paralyzed from the bites, and the woman who had received me, entirely bound by some affliction, lay prostrate in the house. Since the former pity of the women had waned, I","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πλὴν ἐπειδὴ ὄρθρος ἐγένετο","severity":"info","text":"The narrative resumes at dawn, marking a temporal shift from the previous night's events. The woman's search for her children's bodies intensifies the pathos.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"φιλοξένων γυναικῶν","severity":"info","text":"The 'hospitable women' reflect a cultural expectation of communal care for strangers, common in early Christian and Greco-Roman contexts. Their attempt to console by sharing misfortunes is a recognized rhetorical topos.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλανδρίαν","severity":"info","text":"The term 'love for her husband' (φιλανδρίαν) is a key virtue in Clement's moral framework, contrasting with the earlier adulterous passion. It motivates the woman's decision to live with the widow.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ δὴ","severity":"info","text":"The phrase 'And indeed' (Καὶ δὴ) introduces a new episode within the narrative, shifting from the general pity of the townspeople to the specific intervention of a poor widow.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν δηγμάτων","severity":"caution","text":"The cause of the paralysis ('from the bites') is ambiguous; it may refer to insect bites or a metaphorical affliction. The Greek does not specify the agent, leaving the nature of the suffering unclear.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Homiliae","severity":"info","text":"These homilies, attributed to Clement of Rome, were transmitted in Greek and later translated into Syriac and other languages. The narrative style here echoes Hellenistic romance novels, adapted for Christian moral instruction.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The cause of the paralysis ('from the bites') is unspecified; it may be literal or symbolic. The identity of the 'former pity' that waned is left vague, possibly referring to the initial compassion of the townspeople."],"confidence":"high","notes":[]},{"i":201,"ref":"p201","source":"καὶ ἡ κατ' οἶκον ἀμφότεραι ἐπισινεῖς τυγχάνομεν, ἐκ πολλῶν χρόνων ἐνταῦθα (ὡς ὁρᾷς) καθέζομαι προσαιτοῦσα καὶ ὧν ἂν εὐπορήσω, καὶ τῇ συνταλαιπώρῳ εἰς τροφὰς κομίζω. καὶ τὰ μὲν ἐμὰ ἐπὶ τοσοῦτον αὐτάρκως εἰρήσθω· λοιπὸν σὺ κωλύεις τὴν ὑπόσχεσιν πληρῶσαι τοῦ δοῦναι τὸ φάρμακον, ὅπως κἀκείνῃ ἐπιθυμούσῃ θανεῖν δῶ καὶ οὕτως κἀγὼ τοῦ ζῆν (ὡς ἔφης) μεταλλάξαι δυνηθῶ.\n\nΤαῦτα τῆς γυναικὸς εἰπούσης ὑπὸ λογισμῶν πολλῶν ὁ Πέτρος μετέωρος ἐδόκει ἵστασθαι. ἐγὼ δὲ ἐπελθὼν ἔφην· Ἐκ πολλοῦ σε περιερχόμενος ζητῶ, καὶ τὰ νῦν τί ποιοῦμεν; ὁ δὲ Πέτρος προσέταξέν μοι προάξαντι μένειν αὐτὸν ἐπὶ τοῦ σκάφους. καὶ ἐπειδὴ ἀντειπεῖν οὐκ ἦν αὐτῷ κελεύσαντι, ἐποίησα τὸ προσταχθέν. ὁ δὲ Πέτρος μικρᾷ τινι ὑποψίᾳ (ὡς αὐτός μοι πάντα ὕστερον διηγήσατο) παλλόμενος τὴν καρδίαν ἐπυνθάνετο τῆς γυναικὸς λέγων· ἰπέ μοι, γύναι, τὸ γένος καὶ τὴν πόλιν καὶ τῶν τέκνων τὰ ὀνόματα, καὶ ἤδη δίδωμί σοι τὸ φάρμακον. ἡ δὲ βίαν πάσχουσα καὶ εἰπεῖν οὐ θέλουσα, τὸ δὲ φάρμακον λαβεῖν ἐπιθυμοῦσα, ἐσοφίσατο ἄλλα ἀντὶ ἄλλων εἰπεῖν καὶ ὁμῶς ἔφη αὐτὴν μὴν Ἐφεσίαν εἶναι, τὸν δὲ ἄνδρα Σικελόν, ὁμῶς καὶ τῶν τριῶν τέκνων ἤλλαξεν τὰ ὀνόματα. καὶ ὁ Πέτρος νομίσας αὐτὴν ἀληθεύειν ἔφη· ἴμοι, γύναι· ἐνόμιζον μεγάλην τινὰ χαρὰν τὴν σήμερον ἄγειν ἡμέραν, ὑποπτεύσας σέ τινα εἶναι, ἣν ἐνόμιζον, ἧς τὰ πράγματα ἀκούσας ἀκριβῶς ἐπίσταμαι. ἡ δὲ ἐξώρκιζεν λέγουσα· Δέομαι, εἰπέ μοι, ἵνα εἰδῶ εἰ ἔστιν τις ἐν γυναιξὶν ἀθλιωτέρα ἐμοῦ. καὶ ὁ Πέτρος ψεύδεσθαι οὐκ εἰδὼς ὑπὸ ἐλέους τοῦ πρὸς αὐτὴν τὸ ἀληθὲς λέγειν ἤρξατο·","english":"and both of us in the house are afflicted, and for many years now I have been sitting here (as you see) begging, and whatever I can obtain, I bring to my fellow sufferer for food. Let what I have said about myself suffice for now; it remains that you are preventing me from fulfilling the promise to give the poison, so that I may give it to her who desires to die, and thus I too may be able to exchange life for death (as you said).\n\nWhen the woman said these things, Peter seemed to be suspended in thought, wavering under many considerations. But I came up and said, \"I have been looking for you for a long time, wandering around, and now what are we doing?\" Peter ordered me to go ahead and wait for him on the ship. And since it was not possible to contradict him when he gave an order, I did as I was commanded. But Peter, with some slight suspicion (as he later told me everything), his heart beating, inquired of the woman, saying, \"Tell me, woman, your lineage and your city and the names of your children, and I will give you the poison at once.\" She, being pressed and unwilling to speak, but desiring to receive the poison, contrived to say one thing instead of another, and falsely said that she was an Ephesian, and her husband a Sicilian, and likewise she changed the names of the three children. And Peter, thinking she was telling the truth, said, \"Come, woman; I thought I was going to have a day of great joy today, suspecting you were someone I thought you were, whose circumstances I have heard accurately and know well.\" But she adjured him, saying, \"I beg you, tell me, so that I may know if there is any woman more wretched than I.\" And Peter, not knowing how to lie, moved by pity for her, began to tell the truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπισινεῖς","severity":"info","text":"The Greek term ἐπισινεῖς (from σῖνος, ‘damage, blemish’) means ‘afflicted’ or ‘damaged’. It underscores the physical and emotional ruin of the two women, a key theme in this narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φάρμακον","severity":"info","text":"φάρμακον can mean ‘drug’, ‘poison’, or ‘remedy’. Here it is clearly poison, as the woman seeks death. The ambiguity is resolved by context: the woman desires to die.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἐφεσίαν","severity":"info","text":"Ephesus was a major city in Asia Minor, known for its temple of Artemis. The woman’s false claim to be Ephesian may reflect the city’s reputation for magic and deception in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the woman’s direct speech to Peter’s internal hesitation, then to Clement’s interruption and Peter’s order. The narrative builds suspense before Peter’s interrogation and the revelation of the woman’s identity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of a woman seeking poison to die, and Peter’s compassionate deception, parallels similar recognition scenes in the Clementine Recognitions (e.g., the reunion of Clement’s family).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁμῶς","severity":"caution","text":"The Greek text has ὁμῶς twice, likely a scribal error for ὁμῶς (ὁμῶς = ‘likewise’) or perhaps ὁμῶς (ὁμῶς = ‘together’). The sense is that she falsely claimed to be Ephesian and changed the names; the exact reading is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The woman’s true identity is not yet revealed; Peter’s suspicion is based on her story, but the text leaves open whether she is indeed Clement’s mother.","The reading of ὁμῶς is ambiguous: it may be a misspelling of ὁμῶς (‘likewise’) or a corruption of another adverb."],"confidence":"high","notes":[]},{"i":202,"ref":"p202","source":"Ἐμοί τις λοιπὸν ἤδη νεανίας ὢν παρέπεται, τῶν τῆς θεοσεβείας ὀρεγόμενος λόγων, Ῥωμαίων ὑπάρχων πολίτης, ὅστις μοι διηγήσατο πῶς πατέρα ἔχων καὶ ἀδελφοὺς δύο διδύμους οὐδένα τούτων ὁρᾷ· ἥ τε γὰρ μήτηρ (φησίν), ὡς ὁ πατὴρ διηγεῖτό μοι, ὄνειρον ἰδοῦσα τὴν Ῥωμαίων πόλιν ἐπὶ χρόνον τινὰ ἐξῆλθεν μετὰ τῶν διδύμων αὐτῆς τέκνων, ἵνα μὴ κακῷ μόρῳ τελευτήσῃ, καὶ σὺν αὐτοῖς ἐκβᾶσα οὐχ εὑρίσκεται. ὁ δὲ ταύτης μὲν ἀνήρ, αὐτοῦ δὲ πατὴρ καὶ αὐτὸς εἰς ἐπιζήτησιν αὐτῆς ἐκβὰς οὐχ εὑρίσκεται. Ταῦτα τοῦ Πέτρου εἰπόντος ἐπιστήσασα ὡς ὑπὸ ἐκπλήξεως ἀπέψυξεν ἡ γυνή. ὁ δὲ Πέτρος προσελθὼν καὶ ἐπισχὼν νήφειν αὐτὴν παρεκελεύσατο, ὁμολογεῖν αὐτὴν πείθων τί ποτέ ἐστιν ὃ πάσχει. ἡ δὲ ὥσπερ ἐκ μέθης τὸ λοιπὸν τοῦ σώματος παρεθεῖσα ὑπέστρεψεν ἑαυτὴν ὑποστῆναι δυνηθῆναι τὸ μέγεθος τῆς ἐλπιζομένης χαρᾶς καὶ τρίψασα αὑτῆς τὸ πρόσωπον· Ποῦ ἐστιν, ἔφη, οὗτος ὁ νεανίας; ὁ δὲ ἤδη ὅλον συνιδὼν τὸ πρᾶγμα ἔφη· ἰπέ μοι σὺ πρῶτον (ἄλλως γὰρ τοῦτον ἰδεῖν οὐκ ἔχεις). ἡ δὲ σπεύδουσα· Ἐγώ, φησίν, εἰμὶ ἡ τοῦ νεανίσκου μήτηρ. καὶ ὁ Πέτρος ἔφη· Τί τούτῳ ὄνομα; ἡ δέ φησιν· Κλήμης. καὶ ὁ Πέτρος εἶπεν· ὐτός ἐστιν, καὶ αὐτὸς ἦν ὁ πρὸ μικροῦ μοι λαλήσας, ᾧ ἀναμένειν με ἐν τῷ πλοίῳ προσέταξα. ἡ δὲ προσπεσοῦσα τῷ Πέτρῳ παρεκάλει σπεύδειν ἐπὶ τὸ πλοῖον ἐλθεῖν. καὶ ὁ Πέτρος· ἴ μοι τηρεῖς τὰς συνθήκας, καὶ τοῦτο ποιήσω. ἡ δὲ ἔφη· Πάντα ποιῶ, μόνον μοι τὸ τέκνον τὸ μονογενὲς δεῖξον. δόξω γὰρ δι' αὐτοῦ τὰ δύο μου τὰ ἐνταῦθα τεθνηκότα ὁρᾶν","english":"Now someone, already a young man, accompanies me, a Roman citizen, who yearns for the words of piety. He told me how he has a father and two twin brothers, yet sees none of them. For his mother, he said, as his father related to me, after seeing a dream, left the city of Rome for a time with her twin children, so that she might not die an evil fate, and after disembarking with them, she is not to be found. And her husband, his father, having himself gone out in search of her, is not to be found. When Peter said these things, the woman, as if struck, fainted. Peter approached and, having restrained her, urged her to come to her senses, persuading her to confess what it was she was suffering. She, as if from drunkenness, having relaxed the rest of her body, turned herself to be able to endure the magnitude of the hoped-for joy, and rubbing her face, said, \"Where is this young man?\" He, already having understood the whole matter, said, \"First tell me (for otherwise you cannot see him).\" She, hastening, said, \"I am the mother of the young man.\" And Peter said, \"What is his name?\" She said, \"Clement.\" And Peter said, \"This is he, and he was the one who spoke to me a short while ago, whom I instructed to wait for me at the ship.\" She, falling at Peter's feet, begged him to hasten to go to the ship. And Peter said, \"If you keep the agreements for me, I will do this.\" She said, \"I will do everything, only show me my only child. For through him I will seem to see my two who have died here.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τῆς θεοσεβείας ὀρεγόμενος λόγων","severity":"info","text":"The phrase 'yearning for the words of piety' reflects a common early Christian idiom for catechumens or seekers, aligning with Clement's portrayal as a convert in the pseudo-Clementine romance tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ Πέτρου εἰπόντος","severity":"info","text":"This passage shifts from Clement's backstory to a dramatic recognition scene, marked by Peter's speech and the woman's fainting, typical of narrative homilies that use sudden revelation to heighten emotional impact.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπέψυξεν","severity":"info","text":"The verb 'ἀπέψυξεν' (fainted) is a medical term for loss of consciousness, used here to convey the woman's overwhelming shock at Peter's words, a common motif in recognition narratives.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κλήμης","severity":"info","text":"The naming of Clement as the young man connects this homily to the pseudo-Clementine novel, where Clement's family is reunited through Peter's agency, paralleling themes of recognition and conversion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ δύο μου τὰ ἐνταῦθα τεθνηκότα","severity":"caution","text":"The phrase 'my two who have died here' is ambiguous: it may refer to the twin brothers presumed dead, or to the mother's earlier loss. The text does not clarify their fate, leaving the narrative open.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The fate of the twin brothers and the father is left unresolved; the mother's reference to 'my two who have died here' may be metaphorical or literal.","The exact nature of the 'agreements' (συνθήκας) between Peter and the woman is not specified in this passage."],"confidence":"high","notes":[]},{"i":203,"ref":"p203","source":"τέκνα. καὶ ὁ Πέτρος ἔφη· Ὅταν αὐτὸν ἴδῃς, ἡσύχασον μέχρις ἂν τῆς νήσου ἐκβῶμεν. ἡ δὲ ἔφη· ὕτως ποιήσω. λαβόμενος οὖν τῆς χειρὸς αὐτῆς ὁ Πέτρος ἦγεν ἐπὶ τὸ πλοῖον. ἐγὼ δὲ ἰδὼν αὐτὸν χειραγωγοῦντα γυναῖκα ἐγέλασα καὶ προσελθὼν εἰς τιμὴν αὐτοῦ ἀντ' αὐτοῦ χειραγωγεῖν αὐτὴν ἐπειρώμην. καὶ ἅμα τῷ ἅψασθαί με τῆς χειρὸς αὐτῆς ὀλολύξασα ὡς μήτηρ μέγα καὶ περιπλακεῖσα σφόδρα κατεφίλει με τὸν αὐτῆς υἱόν. ἐγὼ δὲ ἀγνοῶν ὅλον τὸ πρᾶγμα ὡς μαινομένην ἀπεσειόμην, αἰδούμενος δὲ καὶ τὸν Πέτρον ἐπικραινόμην. ὁ δὲ Πέτρος ἔφη· Ἔα· τί ποιεῖς, τέκνον Κλήμης, ἀποσειόμενος τὴν σὴν οὕτως τεκοῦσαν; ἐγὼ δὲ τοῦτο ἀκούσας περίδακρυς γενόμενος καὶ καταπεσούσῃ τῇ τεκούσῃ προσπεσὼν κατεφίλουν. καὶ γὰρ ἅμα τῷ·ηθῆναί μοι τοῦτο ἀμαυρῶς πως τὸ εἶδος ἀνεκαλούμην. πολλοὶ μὲν οὖν ὄχλοι συνέτρεχον ἱστορῆσαι τὴν προσαιτήτριαν γυναῖκα, λέγοντες ἀλλήλοις ὅτι αὐτὴν ἐπέγνω ὁ υἱός, ἀνὴρ ἀξιόλογος. βουλομένοις οὖν ἡμῖν ἐξαυτῆς σὺν τῇ μητρὶ τῆς νήσου ἐκβαίνειν ἡ μήτηρ ἔφη· Τέκνον μοι ποθεινόν, εὔλογόν ἐστιν ἀποτάξασθαι τῇ ὑποδεξαμένῃ με γυναικί, ἥτις πενιχρὰ οὖσα καὶ ὅλη παρειμένη ἐπὶ τῆς οἰκίας ἔρριπται. ὁ δὲ Πέτρος ἀκούσας ἐθαύμασεν καὶ πάντες οἱ περιεστῶτες ὄχλοι τῆς γυναικὸς τὸ ἀγαθὸν φρόνημα. καὶ εὐθέως ἐκέλευσεν ὁ Πέτρος τισὶν πορευθῆναι καὶ τὴν γυναῖκα ἐπὶ κλίνης κομίσαι. καὶ ὁμῶς ἐνεχθείσης καὶ τεθείσης τῆς κλίνης, πάντων τῶν ὄχλων ἀκουόντων ἔφη ὁ Πέτρος· ἰ ἀληθείας κῆρυξ ἐγὼ τυγχάνω, εἰς τὴν τῶν παρεστώτων πίστιν, ἵνα γνῶσιν ὅτι εἷς ἐστιν θεὸς ὁ τὸν κόσμον ποιήσας, ἐξαυτῆς ἐγερθήτω ὑγιής.","english":"children. And Peter said, \"When you see him, be silent until we leave the island.\" And she said, \"I will do so.\" Then Peter, taking her by the hand, led her to the boat. And I, seeing him leading a woman by the hand, laughed and, approaching to honor him, attempted to lead her by the hand in his stead. And as soon as I touched her hand, she cried out loudly like a mother and, embracing me tightly, kissed me, her son. But I, ignorant of the whole matter, shook her off as if she were mad, and, being ashamed, I also reproached Peter. But Peter said, \"Stop. What are you doing, child Clement, shaking off your own mother like this?\" And I, hearing this, became tearful and, falling upon my mother who had fallen down, kissed her. For as soon as this was said to me, I dimly recalled her appearance. Many crowds then ran together to see the beggar woman, saying to one another that her son, a man of worth, had recognized her. As we were about to leave the island immediately with my mother, my mother said, \"My beloved child, it is fitting to bid farewell to the woman who received me, who, being poor and completely prostrate, lies in her house.\" And Peter, hearing this, marveled, as did all the surrounding crowds, at the woman's good character. And immediately Peter ordered some to go and bring the woman on a bed. And when she was brought and the bed was set down, with all the crowds listening, Peter said, \"I, who am a herald of the truth, for the faith of those present, so that they may know that there is one God who made the world, let her rise up healthy at once.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὀλολύξασα","severity":"info","text":"The verb indicates a loud, ritual cry, often of lament or joy; here it marks the mother's sudden recognition of Clement.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χειραγωγέω","severity":"info","text":"This verb means 'to lead by the hand,' a gesture of guidance or honor; Peter's action and Clement's imitation underscore the theme of proper authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"προσαιτήτρια","severity":"info","text":"The term 'beggar woman' reflects the mother's reduced circumstances; such figures were common in early Christian narratives of recognition and reversal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐγὼ δὲ ἰδὼν ... ἐγέλασα","severity":"info","text":"Clement's laughter and subsequent reproach of Peter create a dramatic irony that resolves in the recognition scene, typical of the narrative's episodic structure.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς ἐστιν θεὸς ὁ τὸν κόσμον ποιήσας","severity":"info","text":"Peter's declaration echoes monotheistic affirmations in early Christian preaching, akin to formulations in the Clementine literature and Acts of the Apostles.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Κλήμης","severity":"info","text":"Clement of Rome is traditionally identified as the author of 1 Clement; this homily, however, is part of the Pseudo-Clementine corpus, likely composed in the 3rd–4th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'ἅμα τῷ·ηθῆναί μοι' is corrupt; the reading 'ἅμα τῷ ῥηθῆναί μοι' ('as soon as this was said to me') is adopted for sense.","The phrase 'εἰς τὴν τῶν παρεστώτων πίστιν' is ambiguous: it may mean 'for the faith of those present' or 'to the faith of those standing by'; the translation follows the former."],"confidence":"high","notes":[]},{"i":204,"ref":"p204","source":"καὶ ἅμα τῷ εἰπεῖν Πέτρον ταῦτα ἡ γυνὴ ἠγέρθη ὑγιασθεῖσα καὶ τῷ Πέτρῳ προσέπεσεν καὶ τὴν συνήθη φίλην καταφιλήσασα ἐπυνθάνετο τί εἴη τοῦτο. ἡ δὲ ὅλον αὐτῇ τὸ πρᾶγμα τοῦ ἀναγνωρισμοῦ συντόμως διηγή σατο καὶ οἱ ἀκούσαντες κατεπλάγησαν. τότε καὶ ἡ μήτηρ τὴν ξενοδόχον θεραπευθεῖσαν ἱστορήσασα παρεκάλει καὶ αὐτὴ ἰάσεως τυχεῖν. ὁ δὲ ἐπιθεὶς τὴν χεῖρα καὶ αὐτὴν ἐθεράπευσεν. καὶ εἶθ' οὕτως ὁ Πέτρος περὶ θεοῦ καὶ τῆς αὐτῷ διαφερούσης θρησκείας ὁμιλήσας, προσθεὶς ἐπὶ τέλει ὅτι· ἴ τις βούλεται ταῦτα ἀκριβῶς μαθεῖν, εἰς Ἀντιόχειαν, ὅπου πλειόνων ἡμερῶν περιμένειν ἔκρινα, ἐλθὼν τὰ πρὸς τὴν αὑτοῦ σωτηρίαν μανθανέτω. οὐ γὰρ δὴ ἐμπορίας ἕνεκα ἢ στρατείας πατρίδας καταλιμπάνειν οἴδατε καὶ εἰς μακροὺς ἀπέρχεσθαι τόπους, διὰ δὲ αἰώνιον σωτηρίαν μηδὲ τριῶν ἡμερῶν ὁδὸν πορευθῆναι θέλετε; μετὰ μὲν οὖν τὴν προσομιλίαν Πέτρου ἐγὼ τῇ ὑγιασθείσῃ γυναικὶ ἐπὶ παντὸς τοῦ ὄχλου χιλίας δραχμὰς εἰς τροφὰς ἐδωρησάμην, παραθέμενος αὐτὴν ἀγαθῷ τινι ἀνδρί, πρώτῳ τῆς πόλεως ὄντι, φύσει μετὰ χαρᾶς τοῦτο ποιεῖν προῃρημένῳ. ἔτι δὲ καὶ ἄλλοις πολλοῖς ἀργύρια διανείμας, ταῖς ποτε τὴν μητέρα παραμυθησαμέναις εὐχαριστήσας διέπλευσα εἰς Ἀντάραδον ἅμα τῇ μητρὶ καὶ Πέτρῳ καὶ τοῖς λοιποῖς ἑταίροις, καὶ οὕτως εἰς τὴν ξενίαν ὡρμήσαμεν.","english":"And as Peter said these things, the woman arose healed and fell at Peter's feet, and having kissed her familiar friend, she asked what this was. And she related the whole matter of the recognition to her briefly, and those who heard were astonished. Then the mother, having seen the hostess healed, also begged to obtain healing. And he, laying on his hand, healed her as well. And then Peter, having spoken about God and the worship that pertains to him, added at the end: \"If anyone wishes to learn these things accurately, let him come to Antioch, where I have decided to remain for several days, and learn what pertains to his own salvation. For you know how to leave your homeland for the sake of trade or military service and to go to distant places, but for the sake of eternal salvation you are unwilling to travel even a three days' journey?\" Then after Peter's address, I gave the healed woman a thousand drachmas for food in the presence of the whole crowd, entrusting her to a certain good man, who was a leading citizen of the city, naturally disposed to do this with joy. And having also distributed silver to many others, and having thanked those who had once comforted my mother, I sailed to Antaradus together with my mother and Peter and the rest of the companions, and thus we set out for the lodging.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡμα τῷ εἰπεῖν Πέτρον ταῦτα","severity":"info","text":"The phrase marks a temporal clause: 'as Peter said these things,' immediately linking the healing to Peter's speech.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀναγνωρισμοῦ","severity":"info","text":"The term 'recognition' (ἀναγνωρισμός) is a key narrative device in the Clementine romance, denoting the revelation of familial identity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιθεὶς τὴν χεῖρα","severity":"info","text":"The phrase 'laying on his hand' echoes New Testament healing narratives (e.g., Acts 9:17, 28:8), reinforcing Peter's apostolic authority.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"χιλίας δραχμὰς","severity":"info","text":"A thousand drachmas was a substantial sum in the Roman period, indicating Clement's wealth and generosity, a motif in the Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ μὲν οὖν τὴν προσομιλίαν Πέτρου","severity":"info","text":"This transitional phrase marks a shift from Peter's sermon to Clement's charitable actions, structuring the narrative as speech followed by deed.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς Ἀντιόχειαν","severity":"info","text":"Antioch is a central location in early Christian tradition, associated with Peter's ministry; this passage reinforces the city's role in the Clementine narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mother' (ἡ μήτηρ) is ambiguous: it could refer to Clement's mother, previously recognized, or another woman; the context suggests Clement's mother, as she is the one who had been lost and found."],"confidence":"high","notes":[]},{"i":205,"ref":"p205","source":"Γενομένων δὲ ἡμῶν καὶ τροφῆς μεταλαβόντων καὶ συνήθως εὐχαριστησάντων, ἔτι ὥρας οὔσης ἔφην ἐγὼ τῷ Πέτρῳ· Φιλανθρωπίας ἔργον, κύριέ μου Πέτρε, ἡ ἐμὴ ἐποίησεν μήτηρ, τῆς ξενοδόχου ὑπομνησθεῖσα γυΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nναικός. καὶ ὁ Πέτρος ἀπεκρίνατο· Ἀρά γε, ὦ Κλήμης, ἀληθῶς νενόμικας φιλανθρωπίας ἔργον πεποιηκέναι τὴν σὴν τεκοῦσαν, καθὸ τὴν ἀπὸ ναυφραγίου αὐτὴν ὑποδεξαμένην ἠμείψατο, ἢ ὡς μητρὶ μεγάλα χαριζόμενος τοῦτον εἴρηκας τὸν λόγον; εἰ δὲ οὐχ ὡς χαριζόμενος, ἀλλ' ὡς ἀληθεύων ἔφης, ἔοικάς μοι ἀγνοεῖν τί πότ' ἐστιν φιλανθρωπίας μέγεθος, ἥτις ἐστὶν ἄνευ τοῦ φυσικῶς πείθοντος ἡ πρὸς οἱονδήποτε στοργὴ καθὸ ἄνθρωπός ἐστιν. ἀλλ' οὐδὲ τὴν ξενοδόχον τὴν ἀπὸ ναυφραγίου ὑποδεξαμένην τὴν σὴν τεκοῦσαν οὔπω φιλάνθρωπον εἰπεῖν τολμῶ. ὑπ' ἐλέου γὰρ κολακευθεῖσα πέπειστο εὐεργέτις γενέσθαι γυναικὸς ναυφραγίῳ περιπεσούσης, τέκνα πενθούσης, ξένης, γυμνῆς, μεμονωμένης καὶ σφόδρα ἐπὶ ταῖς συμφοραῖς ὀλοφυρομένης. ἐν τοσαύταις οὖν αὐτῆς συμφοραῖς οὔσης τίς καὶ ἀσεβῶν ἰδὼν οὐκ ἂν ἠλέησεν; ὥστε οὔπω φιλανθρωπίας ἔργον πεποιηκυῖα φαίνεται οὐδὲ ἡ ξενοδόχος γυνή, ἀλλὰ ὑπὸ ἐλέου τοῦ ἐπὶ μυρίαις συμφοραῖς πρὸς εὐεργεσίας κεκινημένου. πόσῳ γε μᾶλλον ἡ σὴ τεκοῦσα, βίου εὐπορέσασα καὶ τὴν ξενοδόχον ἀμειψαμένη, φιλανθρωπίας ἔργον οὐκ ἐποίησεν, ἀλλὰ φιλίας; πολλὴ δὲ διαφορὰ μεταξὺ φιλίας καὶ φιλανθρωπίας, ὅτι ἡ μὲν φιλία ἐξ ἀμοιβῆς γίνεται, ἡ δὲ φιλανθρωπία ἄνευ τοῦ φυσικῶς πείθοντος πάντα ἄνθρωπον καθὸ ἄνθρωπός ἐστιν φιλοῦσα εὐεργετεῖ.","english":"After we had taken food and given thanks as usual, while it was still early, I said to Peter, \"My mother performed an act of philanthropy, my lord Peter, when she remembered the woman who had received her as a guest.\" And Peter answered, \"Do you really think, O Clement, that your mother performed an act of philanthropy because she requited the woman who had received her after shipwreck, or did you say this as one who is greatly gratifying his mother? But if you spoke not as one gratifying her but as one speaking the truth, you seem to me to be ignorant of what the magnitude of philanthropy is, which is affection toward anyone simply because he is a human being, without the natural compeller. But I do not yet dare to call even the hostess who received your mother after shipwreck philanthropic. For, seduced by pity, she was persuaded to become a benefactress to a woman who had suffered shipwreck, who was mourning her children, who was a stranger, naked, alone, and lamenting greatly over her misfortunes. Since she was in such great misfortunes, who, even among the impious, seeing her would not have taken pity? So the hostess does not yet appear to have performed an act of philanthropy, but rather to have been moved to beneficence by pity over countless misfortunes. How much more so your mother, who, being well off in life and having requited the hostess, did not perform an act of philanthropy but of friendship? There is a great difference between friendship and philanthropy, for friendship arises from requital, while philanthropy, without the natural compeller, loves and benefits every human being simply because he is a human being.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φιλανθρωπίας ἔργον","severity":"info","text":"Clement praises his mother's act as 'philanthropy', but Peter redefines the term, distinguishing it from pity and friendship.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλανθρωπία","severity":"info","text":"In this passage, φιλανθρωπία is defined as affection toward any human being simply because they are human, without a natural compeller (ἄνευ τοῦ φυσικῶς πείθοντος).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλία","severity":"info","text":"Peter contrasts φιλία (friendship) with φιλανθρωπία, stating that friendship arises from requital (ἐξ ἀμοιβῆς), not from universal human affection.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ναυφράγιον","severity":"info","text":"The term ναυφράγιον (shipwreck) is a key narrative element: the hostess's pity is triggered by the mother's extreme misfortune, including shipwreck, loss of children, and nakedness.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialectical exchange: Clement makes a claim, Peter challenges it, then redefines key terms (philanthropy, pity, friendship) to correct Clement's understanding.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"The distinction between philanthropy and friendship echoes Stoic and Cynic discussions of altruism versus reciprocal obligation, common in early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is from the Khazarzar edition; the Coptic Vorlage is not directly cited, so the structural classification as 'narrative' is based on the editor's note."],"confidence":"high","notes":[]},{"i":206,"ref":"p206","source":"εἰ μὲν οὖν ἡ ἐλεήσασα ξενοδόχος καὶ ἐχθροὺς ἀδικήσαντας ἐλεῶσα εὐεργέτει, φιλάνθρωπος ἂν ἦν. εἰ δὲ διά τι φίλη ἢ ἐχθρὰ καὶ διά τι ἐχθρὰ ἢ φίλη, ἡ τοιαύτη τοῦ τινος αἰτίου φίλη ἐστὶν ἢ ἐχθρά, οὐ τοῦ ἀνθρώπου. κἀγὼ ἀπεκρινάμην· ὐ δοκεῖ σοι οὖν φιλάνθρωπος εἶναι κἂν ἡ ξενοδόχος ξένην ἣν οὐκ ἠπίστατο εὐεργετήσασα; καὶ ὁ Πέτρος· Ἐλεήμονα μὲν αὐτὴν εἰπεῖν ἐπίσταμαι, φιλάνθρωπον δὲ οὐ τολμῶ λέγειν, ἅτε δὴ οὔτε τὴν τεκοῦσαν φιλότεκνον· ὑπ' ὠδίνων γὰρ καὶ ἀνατροφῆς στέργειν πέπεισται. ὡς καὶ ὁ ἐρῶν ὑπὸ τῆς συνηθείας κολακεύεται καὶ εὐνῆς καὶ ὁ φίλος ὑπὸ τῆς ἀμοιβῆς, οὕτω καὶ ὁ ἐλεῶν ὑπὸ τῆς συμφορᾶς. πλὴν ἐγγὺς ὁ ἐλεήμων τῷ φιλανθρώπῳ, ὅτι ἄνευ τοῦ τι θηρᾶσθαι λαβεῖν εὐεργετεῖν πείθεται. πλὴν οὔπω φιλάνθρωπός ἐστιν. κἀγὼ ἔφην· Ἐπὶ ποίαις οὖν πράξεσιν φιλάνθρωπος εἶναί τις δύναται; καὶ ὁ Πέτρος ἀπεκρίνατο· Ἐπεὶ ὁρῶ σε γλιχόμενον ἀκοῦσαι τί πότ' ἐστιν φιλανθρωπίας ἔργον, οὐκ ὀκνήσω λέγειν. φιλάνθρωπός ἐστιν ὁ καὶ ἐχθροὺς εὐεργετῶν. ὅτι δὲ οὕτως ἔχει, ἄκουσον. φιλανθρωπία ἐστὶν ἀρρενόθηλυς, ἧς τὸ θῆλυ μέρος ἐλεημοσύνη λέγεται, τὸ δὲ ἄρρεν αὐτῆς ἀγάπη πρὸς τὸν πλησίον ὠνόμασται· πλησίον δὲ ἀνθρώπῳ ἐστὶν ὁ πᾶς ἄνθρωπος, οὐχ ὅ τις ἄνθρωπος· ἄνθρωπος γάρ ἐστιν καὶ ὁ κακὸς καὶ ὁ ἀγαθὸς καὶ ὁ ἐχθρὸς καὶ ὁ φίλος. χρὴ οὖν τὸν φιλανθρωπίαν ἀσκοῦντα μιμητὴν εἶναι τοῦ θεοῦ εὐεργετοῦντα δικαίους καὶ ἀδίκους, ὡς αὐτὸς ὁ θεὸς πᾶσιν ἐν τῷ νῦν κόσμῳ τόν τε ἥλιον καὶ τοὺς ὑετοὺς αὐτοῦ παρέχων.","english":"If, then, the hostess who showed mercy and pitied even wrongdoers who were enemies did good, she would be philanthropic. But if she is a friend or an enemy because of some cause, and an enemy or a friend because of some cause, such a woman is a friend or an enemy of that cause, not of the person. And I replied, \"Does it seem to you, then, that she is philanthropic, even if the hostess did good to a stranger whom she did not know?\" And Peter said, \"I know how to call her merciful, but I do not dare to call her philanthropic, just as I would not call a mother fond of her child; for she is compelled to love by the pangs of birth and by rearing. Just as the lover is flattered by habit and by the bed, and the friend by reciprocity, so also the one who shows mercy is moved by the calamity. Nevertheless, the merciful person is close to the philanthropic one, because he is persuaded to do good without seeking to gain anything. Yet he is not yet philanthropic.\" And I said, \"By what actions, then, can one be philanthropic?\" And Peter answered, \"Since I see that you are eager to hear what the work of philanthropy is, I will not hesitate to say. A philanthropic person is one who does good even to enemies. And that this is so, listen. Philanthropy is androgynous, of which the female part is called mercy, and the male part of it is named love for one's neighbor. And a neighbor to a person is every human being, not just some human being; for a human being is both the bad and the good, both the enemy and the friend. Therefore, one who practices philanthropy must be an imitator of God, doing good to the just and the unjust, just as God himself provides his sun and his rains to all in the present world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"φιλάνθρωπος","severity":"info","text":"The Greek term φιλάνθρωπος (philanthropos) denotes a person who loves humanity, distinct from ἐλεήμων (merciful). Peter distinguishes mercy, which responds to calamity, from philanthropy, which requires doing good even to enemies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρρενόθηλυς","severity":"info","text":"The compound ἀρρενόθηλυς (androgynous) is used metaphorically to describe philanthropy as having both a female part (mercy) and a male part (love for neighbor). This gendered language reflects ancient philosophical and physiological concepts of duality.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The argument that a mother's love is compelled by childbirth and rearing reflects Stoic and popular ethical debates about natural affection versus rational choice. Peter uses this to illustrate that mercy can be instinctive, not necessarily virtuous.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a dialectical exchange: Clement questions whether the hostess's act qualifies as philanthropy; Peter refines the definition, culminating in a bipartite definition of philanthropy as mercy (female) and love for neighbor (male).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that God provides sun and rain to all, just and unjust alike, echoes Matthew 5:44-45 and Stoic cosmic sympathy. It grounds philanthropy in imitation of divine impartiality.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at the start of the passage is slightly elliptical: 'εἰ μὲν οὖν ἡ ἐλεήσασα ξενοδόχος' could be read as 'if the hostess who showed mercy' or 'if the merciful hostess'; the translation follows the former, but the syntax is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡς τὸ θῆλυ μέρος ἐλεημοσύνη λέγεται' could be read as 'the female part is called mercy' or 'the female part is called almsgiving'; the translation opts for 'mercy' to align with the preceding contrast."],"confidence":"high","notes":[]},{"i":207,"ref":"p207","source":"εἰ δὲ θέλεις ἀγαθοὺς μὲν εὐεργετεῖν, κακοὺς δὲ μηκέτι ἢ καὶ κολάζειν, κριτοῦ ἔργον ἐπιχειρεῖς πράττειν, οὐ τὸ τῆς φιλανθρωπίας σπουδάζεις ἔχειν. κἀγὼ ἔφην· Ἀρά γε καὶ ὁ θεὸς μέλλων τότε κρίνειν, ὡς διδάσκεις ἡμᾶς, οὐ φιλάνθρωπός ἐστιν; καὶ ὁ Πέτρος· Τοὐναντίον λέγεις. ἐπεὶ γὰρ κρίνει, διὰ τοῦτο φιλάνθρωπός ἐστιν. φιλῶν\n\nγὰρ καὶ ἐλεῶν τοὺς ἠδικημένους τιμωρεῖ τοὺς ἠδικηκότας. κἀγὼ ἔφην· ὐκοῦν, εἰ κἀγὼ ἀγαθοὺς μὲν εὐεργετῶ, τοὺς δὲ ἀδικοῦντας καθὸ ἀνθρώπους ἠδίκησαν τιμωρῶ, φιλάνθρωπός εἰμι; καὶ ὁ Πέτρος ἀπεκρίνατο· ἰ μετὰ τοῦ πρόγνωσιν ἔχειν εἶχες καὶ τοῦ κρίνειν ἐξουσίαν, ὀρθῶς ἂν τοῦτο ἐποίεις, διὰ μὲν τὸ εἰληφέναι τὴν ἐξουσίαν καταδικάζων οὓς ὁ θεὸς ἐδημιούργησεν, διὰ δὲ τὴν πρόγνωσιν ἀπταίστως ἐν τῷ κρίνειν οὓς μὲν ὡς δικαίους δικαιῶν, οὓς δὲ ὡς ἀδίκους καταδικάζων. κἀγὼ ἔφην· Ὀρθῶς ἔφης καὶ ἀληθῶς· ἀδύνατον γάρ τινα πρόγνωσιν οὐκ ἔχοντα ὀρθῶς κρῖναι. ἐνίοτε γὰρ φαίνονταί τινες ἀγαθοί, ἀθέμιτα κρύφα διαπρασσόμενοι, ἔνιοι δὲ ἀγαθοὶ ὑπὸ διαβολῆς ἐχθρῶν κακοὶ ὑπολαμβανόμενοι. ἀλλ' εἰ καὶ τοῦ βασανίζειν καὶ ἀνακρίνειν ἐξουσίαν τις ἔχων δικάζει, οὐδὲ οὕτως τὸ πάντως δικαίως αὐτῷ δικάσαι ἐγίνετο. ἔνιοι γὰρ φονεῖς ὄντες τὰς βασάνους ὑπομείναντες ὡς ἀθῷοι ἀπελύθησαν, ἕτεροι δὲ ἀθῷοι ὄντες τὰς βασάνους μὴ ὑπομείναντες, ἑαυτῶν καταψευσάμενοι ὡς αἴτιοι ἐκολάσθησαν. καὶ ὁ Πέτρος· Μετρίως, ἔφη, ἔχει καὶ ταῦτα, τὸ δὲ μεῖζον ἄκουσον.","english":"But if you wish to do good to the good and no longer to the bad, or even to punish them, you are attempting to perform the work of a judge, not striving to possess that of philanthropy. And I said, \"Then is God, who is going to judge at that time, as you teach us, not philanthropic?\" And Peter said, \"You say the opposite. For because he judges, for this reason he is philanthropic. For loving and pitying those who have been wronged, he punishes those who have done wrong.\" And I said, \"Therefore, if I also do good to the good, and punish those who do wrong insofar as they have wronged people, am I philanthropic?\" And Peter answered, \"If you had foreknowledge and the authority to judge, you would do this correctly, condemning those whom God created because you have received the authority, and through foreknowledge judging unerringly, acquitting some as just and condemning others as unjust.\" And I said, \"You spoke correctly and truly; for it is impossible for someone without foreknowledge to judge correctly. For sometimes some appear good while secretly doing unlawful things, and some are considered bad because of slander from enemies. But even if someone having the authority to torture and examine judges, even so it would not be possible for him to judge entirely justly. For some who are murderers, having endured tortures, are released as innocent, while others who are innocent, not having endured tortures, falsely accuse themselves and are punished as guilty.\" And Peter said, \"These things are moderate, but hear the greater matter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κριτοῦ ἔργον ἐπιχειρεῖς πράττειν","severity":"info","text":"The interlocutor is warned that punishing the bad is the work of a judge, not an act of philanthropy. This sets up a distinction between human and divine judgment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλάνθρωπος","severity":"info","text":"Philanthropy (φιλανθρωπία) is a key virtue in this passage, defined as loving and pitying the wronged and punishing wrongdoers. Peter argues that divine judgment is an expression of philanthropy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πρόγνωσις","severity":"info","text":"Foreknowledge (πρόγνωσις) is presented as a necessary condition for just judgment, reflecting a theological theme in early Christian debates about divine omniscience and human free will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ μεῖζον ἄκουσον","severity":"info","text":"Peter's closing remark signals a transition to a more important argument, a common rhetorical device in the Homiliae to structure the dialogue.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"βασανίζειν καὶ ἀνακρίνειν","severity":"info","text":"The discussion of torture and judicial examination echoes Greco-Roman legal practices, where torture was used to extract confessions from slaves and sometimes free persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγαθοὺς μὲν εὐεργετεῖν, κακοὺς δὲ μηκέτι ἢ καὶ κολάζειν","severity":"caution","text":"The Greek text has a textual ambiguity: μηκέτι ἢ could mean 'no longer' or 'not even', affecting the interpretation of the speaker's stance on punishment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase μηκέτι ἢ is ambiguous: it may mean 'no longer' (i.e., stop doing good to the bad) or 'not even' (i.e., do not do good to the bad at all). The translation adopts 'no longer'.","The identity of the speaker 'I' is not specified in this passage, but from the context of the Homiliae it is likely Clement himself."],"confidence":"high","notes":[]},{"i":208,"ref":"p208","source":"ἐνίων ἀνθρώπων ἁμαρτανόντων ἢ εὖ πραττόντων, ὧν ποιοῦσιν ἃ μὲν ἴδια αὐτῶν ἐστιν, ἃ δὲ ἀλλότρια, δίκαιον δὲ ἕκαστον ἐπὶ τοῖς ἰδίοις ἁμαρτήμασιν τιμωρεῖσθαι ἢ ἐπὶ τοῖς ἰδίοις κατορθώμασιν εὐεργετεῖσθαι. ἀδύνατον δέ τινι πλὴν προ φήτῃ μόνῳ πρόγνωσιν ἔχοντι τὰ ὑπό τινος γινόμενα εἰδέναι ποῖά ἐστιν αὐτοῦ ἴδια, ποῖα δὲ οὐκ ἦν· πάντα γὰρ δι' αὐτοῦ γινόμενα βλέπεται. κἀγὼ ἔφην· Ἐβουλόμην μαθεῖν πῶς τῶν ἀδικημάτων ἢ κατορθωμάτων ἃ μὲν ἴδια, ἃ δὲ ἀλλότρια. καὶ ὁ Πέτρος ἀπεκρίνατο ὅτι· Ὁ τῆς ἀληθείας προφήτης ἔφη· «Τὰ ἀγαθὰ ἐλθεῖν δεῖ, μακάριος δέ (φησίν) δι' οὗ ἔρχεται· ὁμοίως καὶ τὰ κακὰ ἀνάγκη ἐλθεῖν, οὐαὶ δὲ δι' οὗ ἔρχεται». εἰ δὲ διὰ κακῶν κακὰ ἔρχεται καὶ δι' ἀγαθῶν ἀγαθὰ φέρεται, προσεῖναι δεῖ ἑκάστῳ τὸ ἴδιον, τὸ ἀγαθὸν εἶναι ἢ κακόν, καὶ ἐξ ὧν προέπραξεν, διὰ τοῦ ἐλθεῖν τὰ δεύτερα ἀγαθὰ ἢ κακά, ἅτινα ἴδια αὐτοῦ τῆς αἱρέσεως ὄντα ὑπὸ τῆς τοῦ θεοῦ προνοίας διελθεῖν ᾠκονόμηται, ἐπεὶ κρίσις αὕτη θεῷ, ὥσπερ ἐπ' ἀγῶνος τὸν διὰ πάσης κακουχίας διεληλυθότα καὶ ἄμεμπτον εὑρεθέντα, ἐκεῖνον ζωῆς αἰωνίου καταξιοῦσθαι· οἱ γὰρ ἐν ἀγαθοῖς ἰδίᾳ βουλῇ προκόψαντες ὑπὸ τῶν ἰδίᾳ βουλῇ ἐν κακίᾳ παραμεινάντων πειράζονται, διωκόμενοι, μισούμενοι, λοιδορούμενοι, ἐπιβουλευόμενοι, τυπτόμενοι, πλεονεκτούμενοι, διαβαλλόμενοι, ἀγγαρευόμενοι, ἐπηρεαζόμενοι, πάντα ἐκεῖνα πάσχοντες, δι' ὧν εὐλόγως δοκεῖ τὸ ὀργίζεσθαι γίνεσθαι καὶ πρὸς ἄμυναν ὁρμᾶν.","english":"of some men sinning or doing well, of which some actions are their own, others alien; and it is just that each be punished for his own sins or rewarded for his own good deeds. But it is impossible for anyone except a prophet alone, who has foreknowledge, to know which of the things done by someone are his own and which are not; for all things done through him are seen. And I said, \"I wished to learn how among wrongdoings or good deeds some are one's own and others alien.\" And Peter answered, \"The prophet of the truth said, 'Good things must come, and blessed (he says) is the one through whom they come; likewise, evil things must necessarily come, and woe to the one through whom they come.'\" If evil comes through evil men and good is brought through good men, each must have his own attribute, whether good or evil, and from what they have previously done, the second good or evil things come through them, which, being proper to their own choice, have been arranged by the providence of God to pass through them, since this is a judgment of God, as in a contest: the one who has passed through every hardship and is found blameless is deemed worthy of eternal life; for those who have advanced in good by their own will are tempted, persecuted, hated, reviled, plotted against, beaten, defrauded, slandered, pressed into service, insulted, suffering all those things through which anger reasonably seems to arise and to impel toward defense.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προφήτῃ","severity":"info","text":"The term 'prophet' here refers to a figure with foreknowledge, distinct from the 'prophet of the truth' cited later, likely Jesus, as per the homily's Christological framework.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ ἀγαθὰ ἐλθεῖν δεῖ, μακάριος δέ (φησίν) δι' οὗ ἔρχεται· ὁμοίως καὶ τὰ κακὰ ἀνάγκη ἐλθεῖν, οὐαὶ δὲ δι' οὗ ἔρχεται","severity":"info","text":"This saying, attributed to the 'prophet of the truth,' is not a direct biblical quotation but echoes synoptic themes of agency in good and evil (cf. Matt 5:11-12; Luke 6:22-23).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγῶνος","severity":"info","text":"The athletic contest (ἀγών) metaphor, common in Hellenistic moral philosophy and early Christian literature (e.g., 1 Cor 9:24-27), illustrates the trial of the righteous through hardships as a divine judgment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative dialogue between Clement and Peter, moving from a question about divine philanthropy to a distinction between 'own' and 'alien' actions, culminating in a theodicy of suffering.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The concept of 'own' vs. 'alien' actions and the prophet's foreknowledge parallels themes in the Pseudo-Clementine literature, particularly the 'Recognitions' and 'Homilies', where divine providence and human responsibility are reconciled.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear syntax in the phrase 'πάντα γὰρ δι' αὐτοῦ γινόμενα βλέπεται'—it is ambiguous whether 'αὐτοῦ' refers to the prophet or the individual; the translation takes it as the prophet.","The list of sufferings (e.g., 'ἀγγαρευόμενοι') includes terms with specific historical connotations (e.g., forced labor) that may not be fully captured in the English."],"confidence":"high","notes":[]},{"i":209,"ref":"p209","source":"ὁ δὲ διδάσκαλος εἰδὼς ὅτι οἱ ταῦτα ἀδίκως ποιοῦντες ἐκ προτέρων ἁμαρτημάτων κατάδικοί εἰσιν καὶ ὅτι διὰ καταδίκων τὸ τῆς κακίας πνεῦμα ταῦτα ἐνεργεῖ, τοὺς μὲν ἀνθρώπους καθὸ ἄνθρωποί εἰσιν, καὶ δι' ἁμαρτίας ὄργανα γινομένους κακίας ἐλεεῖν συνεβούλευσεν, ὡς φιλανθρωπίαν ἀσκοῦσιν, καὶ τὸ ὅσον ἐπ' αὐτοῖς ἐστιν, ἀδικουμένους καὶ ἀπολύειν τῆς καταδίκης τοὺς ἀδικοῦντας, ἵνα ὥσπερ οἱ νήφοντες τοῖς μεθύουσιν βοηθῶσιν, εὐχαῖς, νηστείαις, εὐλογίαις, μὴ ἀνθιστάμενοι, μὴ ἀμυνόμενοι, ἵνα μὴ ἐπὶ τὸ πλεῖον αὐτοὺς ἁμαρτεῖν ἀναγκάσωσιν. τοῦ γὰρ παθεῖν πάντως κεκριμένου τινί, οὐκ εὔλογον ἀγανακτεῖν ἐκείνῳ, δι' οὗ τὸ παθεῖν γίνεται, λογισάμενον ὅτι, εἰ\n\nκαὶ ἐκεῖνος οὐκ ἐκακούχησεν αὐτόν, διὰ τὸ πάντως κακουχηθῆναι μέλλειν διὰ ἑτέρου τὸ παθεῖν ἦν. τί οὖν ἀγανακτῶ τῷ διαθεμένῳ, ἐμοῦ πάντως παθεῖν κεκριμένου; ἀλλ' ἔτι μὴν εἰ τὰ αὐτὰ τοῖς κακοῖς προφάσει ἀμύνης ποιοῦμεν, παρὰ τὸ πρῶτοι δεύτεροι τὸ αὐτὸ τοῖς κακοῖς οἱ ἀγαθοὶ πράσσομεν. καί (ὡς ἔφην) οὐ χρὴ ἀγανακτεῖν ὡς εἰδότα ὅτι θεοῦ προνοίᾳ οἱ κακοὶ τοὺς ἀγαθοὺς τιμωροῦσιν. οἱ οὖν τοῖς τιμωροῦσιν χαλεπαίνοντες ὡς τοὺς ἀποστόλους θεοῦ ὑβρίζοντες ἁμαρτάνουσιν, τιμῶντες δὲ καὶ τὰ ἐναντία τοῖς ἀδικεῖν νομιζομένοις διατιθέμενοι αὐτοὺς εἰς τὸν θεὸν τὸν οὕτω βουλευσάμενον εὐσεβοῦσιν. κἀγὼ πρὸς ταῦτα ἀπεκρινάμην· ὐκοῦν οἱ ἀδικοῦντες οὔκ εἰσιν αἴτιοι, ὅτι κρίσει θεοῦ ἀδικοῦσιν τοὺς δικαίους. καὶ ὁ Πέτρος ἔφη· Καὶ πάνυ ἁμαρτάνουσιν, πρὸς γὰρ τὸ ἁμαρτάνειν ἑαυτοὺς ἀποδεδωκότες.","english":"The teacher, knowing that those who do these things unjustly are condemned because of prior sins and that the spirit of wickedness works these things through condemned persons, advised that men, insofar as they are men and become instruments of wickedness through sin, should be pitied, as those who practice philanthropy, and that, as far as it depends on them, those who are wronged should release those who wrong them from condemnation, so that, just as the sober help the drunk, they may help with prayers, fasts, and blessings, not resisting, not defending themselves, lest they compel them to sin all the more. For if it is absolutely decreed for someone to suffer, it is not reasonable to be angry at the one through whom the suffering occurs, considering that, even if that one had not maltreated him, since he was destined to be maltreated in any case, the suffering would have come through another. Why then am I angry at the one who inflicted it, when it is decreed that I must suffer in any case? Moreover, if we do the same things as the wicked under the pretext of self-defense, we good people do the same as the wicked, being second instead of first. And (as I said) one ought not to be angry, knowing that by divine providence the wicked punish the good. Therefore, those who are angry at the punishers sin as if insulting the apostles of God, while those who honor them and behave in the opposite way toward those considered to be wrongdoers show piety toward God who so ordained. And I replied to these things: So then, those who wrong others are not responsible, because they wrong the righteous by God's judgment. And Peter said: They sin greatly, for they have given themselves over to sinning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ τῆς κακίας πνεῦμα","severity":"info","text":"The phrase 'spirit of wickedness' personifies evil as an agent working through condemned persons, a key concept in the homily's theodicy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλανθρωπίαν","severity":"info","text":"Philanthropy here denotes a Christian virtue of compassionate forbearance toward sinners, not merely charitable giving.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ νήφοντες τοῖς μεθύουσιν βοηθῶσιν","severity":"info","text":"The analogy of the sober helping the drunk echoes Pauline language of sobriety and spiritual vigilance (cf. 1 Thess 5:6-8).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποστόλους θεοῦ","severity":"info","text":"Calling the wicked 'apostles of God' is striking; it likely reflects a Stoic or Cynic trope of divine agents of punishment, adapted to Christian homiletic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κἀγὼ πρὸς ταῦτα ἀπεκρινάμην","severity":"info","text":"This phrase marks a dialogical turn: the narrator (Clement) challenges Peter's argument, creating a question-and-answer structure typical of the homily.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγανακτεῖν","severity":"caution","text":"The Greek verb 'to be angry' recurs in a dense argument about not resenting divine punishment; the English 'angry' may underplay the sense of indignation or grievance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀποστόλους θεοῦ' could be read as ironic or literal; the homily does not clarify whether the wicked are unwitting agents or divinely appointed punishers."],"confidence":"high","notes":[]},{"i":210,"ref":"p210","source":"ὅθεν εἰδὼς ἀπ' αὐτῶν ἐκλέγεται τιμωρεῖν τοὺς ἐπὶ τοῖς προτέροις ἁμαρτήμασιν μεταμεληθέντας δικαίως, ἵνα τοῖς μὲν δικαίοις διὰ τῆς τοιαύτης τιμωρίας τὰ πρὸ τῆς μετανοίας πραχθέντα ἀφεθῇ κακά, τοῖς δὲ τιμωροῦσιν ἀσεβέσιν κακουχεῖν ἐπιθυμοῦσιν καὶ μετανοεῖν μὴ θέλουσιν εἰς ἀναπλήρωσιν τῆς ἰδίας κολάσεως δικαίους κακουχεῖν συνεχωρήθη· ἄνευ γὰρ τῆς τοῦ θεοῦ βουλῆς οὐδὲ στρουθὸς ἐν παγίδι ἐνπεσεῖν ἔχει· οὕτως δικαίων καὶ αἱ τρίχες τῷ θεῷ ἐναρίθμιοί εἰσιν. δίκαιος δέ ἐστιν ἐκεῖνος ὁ τοῦ εὐλόγου ἕνεκα τῇ φύσει μαχόμενος. οἷον πᾶσιν πρόσεστιν ἐκ φύσεως φιλοῦντας φιλεῖν, δίκαιος πειρᾶται καὶ ἐχθροὺς ἀγαπᾶν καὶ λοιδοροῦντας εὐλογεῖν, ἔτι μὴν καὶ ὑπὲρ ἐχθρῶν εὔχεσθαι. ἀδικοῦντας ἐλεεῖ· διὸ καὶ προσαδικεῖσθαι ἀνέχεται καὶ ὁμῶς καταρωμένους εὐλογεῖ, τύπτουσιν συγχωρεῖ, διώκουσιν ὑποχωρεῖ, μὴ ἀσπαζομένους ἀσπάζεται, τοῖς οὐκ ἔχουσιν ὧν ἔχει κοινωνεῖ, ὀργιζόμενον πείθει, τὸν ἐχθρὸν διαλλάσσει, τὸν ἀπειθῆ παρακαλεῖ, τὸν ἄπιστον κατηχεῖ, τὸν πενθοῦντα παραμυθεῖται, ἐπηρεαζόμενος στέγει, ἀχαριστούμενος οὐκ ἀγανακτεῖ. εἰς δὲ τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν ἀποδεδωκὼς πενίαν οὐ πεφόβηται, ἀλλὰ τὰ ἑαυτοῦ μερίζων τοῖς οὐκ ἔχουσιν πένης γίνεται. ἀλλ' οὐδὲ μὴν ἁμαρτάνοντας τιμωρεῖ. ὁ γὰρ τὸν πλησίον ἀγαπῶν ὡς ἑαυτὸν ὡς αὐτὸς ἁμαρτήσας οἶδεν τιμωρηθῆναι μὴ θέλειν, οὕτως οὐδὲ τοὺς ἁμαρτάνοντας τιμωρεῖ. καὶ ὡς θέλει κολακεύεσθαι καὶ εὐλογεῖσθαι καὶ τιμᾶσθαι καὶ πάντα τὰ ἁμαρτήματα αὑτῷ συγχωρεῖσθαι, τοῦτο αὐτὸς τῷ πλησίον ποιεῖ, ὡς ἑαυτὸν ἐκεῖνον ἀγαπῶν. ἑνὶ λόγῳ, ὃ θέλει ἑαυτῷ, θέλει καὶ τῷ πλησίον.","english":"Hence, knowing this, he selects from among them to justly punish those who have repented of their former sins, so that for the righteous, through such punishment, the evils committed before repentance may be forgiven, while for the impious punishers who desire to do evil and are unwilling to repent, it is permitted to justly oppress the righteous for the fulfillment of their own punishment. For without the will of God, not even a sparrow can fall into a snare; thus, even the hairs of the righteous are numbered by God. A righteous man is one who fights for the sake of reason against nature. For example, while it is natural for all to love those who love them, the righteous man tries to love even enemies and to bless those who revile him, and further, to pray for enemies. He pities those who do wrong; therefore, he endures being wronged, blesses those who curse him, forgives those who strike him, withdraws from those who persecute him, greets those who do not greet him, shares what he has with those who have not, persuades the angry, reconciles the enemy, exhorts the disobedient, catechizes the unbeliever, comforts the mourner, endures insult, and is not vexed by ingratitude. Having devoted himself to loving his neighbor as himself, he does not fear poverty, but by sharing his own with those who have not, he becomes poor. Yet he does not punish those who sin. For he who loves his neighbor as himself knows that, as he himself would not wish to be punished for sinning, so he does not punish those who sin. And as he wishes to be flattered, blessed, honored, and to have all his sins forgiven, so he does to his neighbor, loving him as himself. In a word, what he wishes for himself, he wishes also for his neighbor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦ εὐλόγου ἕνεκα τῇ φύσει μαχόμενος","severity":"info","text":"The phrase 'fighting for the sake of reason against nature' defines the righteous person as one who resists natural impulses (e.g., loving only those who love them) in favor of rational, universal love.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνευ γὰρ τῆς τοῦ θεοῦ βουλῆς οὐδὲ στρουθὸς ἐν παγίδι ἐνπεσεῖν ἔχει","severity":"info","text":"This proverbial expression echoes a common biblical sentiment about divine providence, similar to Matthew 6:26 or the idea in 1 Corinthians 10:14, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν πλησίον ὡς ἑαυτὸν","severity":"info","text":"The command to love one's neighbor as oneself is a central ethical principle in early Christian teaching, derived from Leviticus 19:18 and Matthew 22:39, and here applied to forgiveness and non-retaliation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἑνὶ λόγῳ","severity":"info","text":"The phrase 'in a word' marks a concluding summary of the ethical teaching, encapsulating the Golden Rule: 'what he wishes for himself, he wishes also for his neighbor.'","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ γὰρ τὸν πλησίον ἀγαπῶν ὡς ἑαυτὸν","severity":"info","text":"This passage closely parallels the ethical exhortations in the Didache 1.2 and the Epistle of Barnabas 19.5, which also emphasize loving neighbor as self and non-retaliation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δικαίους κακουχεῖν συνεχωρήθη","severity":"caution","text":"The phrase 'it is permitted to justly oppress the righteous' is paradoxical; the Greek may imply divine permission for punishment as part of a cosmic justice system, but the logic is compressed and open to interpretation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ εὐλόγου ἕνεκα τῇ φύσει μαχόμενος' could be read as 'fighting for the sake of the rational against nature' or 'fighting for the sake of reason against nature'; the translation opts for the latter.","The term 'δικαίους κακουχεῖν' might mean 'to oppress the righteous' or 'to treat the righteous badly'; the context suggests a punitive action allowed by God."],"confidence":"high","notes":[]},{"i":211,"ref":"p211","source":"οὗτος γάρ ἐστι θεοῦ νόμος καὶ προφητῶν, αὕτη τῆς ἀληθείας ἡ διδασκαλία. καὶ ταῦτα μὲν ἀγάπη ἡ πρὸς πάντα ἄνθρωπον τελεία τὸ ἄρρεν μέρος ἐστὶν οὖσα τῆς φιλανθρωπίας, τὸ δὲ ἐλεεῖν τὸ θῆλυ μέρος ἐστὶν αὐτῆς. ὅπερ ἐστὶν πεινῶντα θρέψαι καὶ ποτὸν διψῶντι παρασχεῖν καὶ γυμνὸν ἐνδῦσαι καὶ νοσοῦντα ἐπισκέψασθαι καὶ ξένον δέξασθαι, τῷ ἐν εἱρκτῇ κατὰ τὸ δυνατὸν ἐπιφαινόμενον βοηθεῖν, ἁπαξαπλῶς τὸν ἐν συμφοραῖς ἐλεῆσαι. ἐγὼ δὲ ἀκούσας ἔφην· Ταῦτα μὲν δυνατὸν πράττειν, ἐχθροὺς δὲ εὐεργετεῖν, πᾶσαν αὐτῶν ὑποφέροντα ἐπήρειαν, οὐκ οἴομαι δυνατὸν ἀνθρωπείᾳ προσεῖναι φύσει. καὶ ὁ Πέτρος ἀπεκρίνατο· Ὀρθῶς ἔφης· ἀθανασίας γὰρ αἰτία οὖσα ἡ φιλανθρωπία πολλοῦ\n\nδίδοται. κἀγὼ ἔφην· Πῶς οὖν σύνεστιν ἐν νῷ λαβεῖν; καὶ ὁ Πέτρος ἀπεκρίνατο· Ταύτην, ὦ φίλε Κλήμης, λαβεῖν ἔστιν, ἐὰν πληροφορηθῇ τις ὅτι οἱ ἐχθροὶ πρὸς καιρὸν κακουχοῦντες οὓς μισοῦσιν, αἰωνίου κολάσεως ἀπαλλαγῆς αὐτοῖς αἴτιοι γίνονται· προσέτι δὲ αὐτοὺς ὡς εὐεργέτας σφόδρα ἀγαπήσουσιν. ἡ δὲ ὁδὸς τοῦ ταύτην λαβεῖν, ὦ φίλε Κλήμης, μία τίς ἐστιν, ἥπερ ἐστὶν φόβος θεοῦ. ὁ γὰρ θεὸν φοβούμενος τὸν πλησίον ὡς ἑαυτὸν ἀγαπᾶν μὲν κατ' ἀρχὰς οὐ δύναται (ἐπεὶ τὸ τοιοῦτο κελεύσει οὐ προσέρχεται τῇ ψυχῇ), τῷ μέντοι πρὸς θεὸν φόβῳ τὰ ἀγαπώντων ποιεῖν δύναται καὶ εἶθ' οὕτως πράξαντι τὰ ἀγάπης τὸ ἀγαπᾶν ὡς νύμφη οὖσα προσφέρεται ὡς νυμφίῳ τῷ φόβῳ καὶ οὕτως τοὺς φιλανθρώπους τίκτουσα λογισμοὺς ἀθάνατον τίθησιν τὸν κεκτημένον ὡς εἰκόνα θεοῦ ὁμοίαν, ὑπὸ φθορᾶς ὑβρισθῆναι μὴ δυναμένην τὴν αὐτοῦ φύσιν.","english":"This is the law of God and of the prophets, this is the teaching of truth. And this love toward every person is the male part of philanthropy, being perfect, while mercy is its female part. This consists in feeding the hungry, giving drink to the thirsty, clothing the naked, visiting the sick, receiving the stranger, helping as far as possible the one in prison, and, in a word, showing mercy to those in misfortune. And I, having heard, said: These things it is possible to do, but to benefit enemies, enduring all their insolence, I do not think possible for human nature. And Peter answered: You have spoken rightly; for philanthropy, being the cause of immortality, is given at a high price. And I said: How then can one conceive it? And Peter answered: This, my friend Clement, can be attained if one is fully convinced that enemies, by afflicting for a time those whom they hate, become the cause of their deliverance from eternal punishment; and further, they will love them intensely as benefactors. And the way to attain this, my friend Clement, is one, namely, fear of God. For he who fears God cannot at first love his neighbor as himself (since such a command does not approach the soul), but by fear of God he can do the things that lovers do, and then, having done the works of love, love itself, being like a bride, presents itself to fear as to a bridegroom, and thus, giving birth to philanthropic thoughts, it renders the one who possesses it immortal, as a likeness of God, whose nature cannot be insulted by corruption.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"φιλανθρωπία","severity":"info","text":"Philanthropia here denotes a cardinal virtue encompassing both active love (the 'male' part) and mercy (the 'female' part), reflecting a gendered ethical metaphor common in early Christian moral teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a dialogue between Clement and Peter, typical of the homily's catechetical style. Peter's response develops the paradox that enemies become benefactors by causing temporal suffering that leads to eternal deliverance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The notion that fear of God is the necessary first step toward love, and that love then 'marries' fear, draws on a Stoic and Jewish sapiential tradition of the passions as preparatory for virtue.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φόβος θεοῦ","severity":"info","text":"The phrase 'fear of God' echoes Old Testament wisdom literature (e.g., Prov 1:7) and is central to early Christian paraenesis, though no specific verse is quoted.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that enemies unknowingly confer a benefit by causing suffering that leads to salvation parallels themes in the Clementine Recognitions and in Stoic reflections on adversity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The gendered metaphor of love as 'male' and mercy as 'female' may reflect a rhetorical binary rather than a systematic anthropology; the text does not define these terms further.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἄρρεν μέρος' and 'τὸ θῆλυ μέρος' could be read as a biological analogy or as a hierarchical pairing; the text does not resolve which is primary.","The identity of 'the one in prison' (τῷ ἐν εἱρκτῇ) is unspecified—possibly a reference to imprisoned Christians or a general charitable act."],"confidence":"high","notes":[]},{"i":212,"ref":"p212","source":"ὁμῶς τὸν τῆς φιλανθρωπίας ἐκθεμένου ἡμῖν λόγον, ἑσπέρας ἐπικαταλαβούσης, εἰς ὕπνον ἐτράπημεν.\n\n[ Μ Λ Γ.] Ὄρθρου δὲ γενομένου εἰσιὼν ὁ Πέτρος ἔφη· Ὁ μὲν Κλήμης μετὰ τῆς αὐτοῦ μητρὸς Ματτιδίας καὶ τῆς ἐμῆς γυναικὸς ἅμα ἐπὶ τοῦ ὀχήματος καθεζέσθωσαν. καὶ ὁμῶς οὕτως ἐγένετο. ὁρμώντων δὲ ἡμῶν τὴν ἐπὶ Βαλαναίας ὁδὸν ἐπύθετό μου ἡ μήτηρ πῶς ὁ πατὴρ διάγει. κἀγὼ ἔφην· Ἐπὶ τὴν ζήτησίν σου καὶ τῶν διδύμων ἀδελφῶν μου Φαυστίνου τε καὶ Φαυστινιανοῦ ἐκβὰς ἀνεύρετός ἐστιν. οἶμαι δὲ ἐκ τοῦ πλείστου τελευτῆσαι αὐτόν, ἢ ναυφραγίῳ περιπεσόντα ἢ ἐν ὁδῷ σφαλέντα ἢ ὑπὸ λύπης μαρανθέντα. ἡ δὲ ἀκούσασα καὶ ἐπίδακρυς γενομένη ἐστέναξεν λυπηθεῖσα, τῇ δὲ πρὸς ἐμὲ εὑρέσει χαίρουσα τὴν ἐκ τῆς ὑπομνήσεως λύπην μετρίως ἀπήμβλυνεν. ὁμῶς οὖν κατηντήσαμεν εἰς Βαλαναίας. τῇ δὲ ἐπιούσῃ ἡμέρᾳ εἰς Πάλτον ἤλθαμεν κἀκεῖθεν εἰς Γάβαλα, τῇ δὲ ἑτέρᾳ κατηντήσαμεν εἰς Λαοδίκειαν. καὶ ἰδοὺ πρὸ τῶν θυρῶν Νικήτης καὶ Ἀκύλας ἀπήντων ἡμῖν καὶ καταφιλήσαντες ἦγον ἐπὶ τὴν ξενίαν. ὁ δὲ Πέτρος καλὴν καὶ μεγάλην πόλιν ἰδών· Ἄξιον, ἔφη, ἐνταῦθα ἡμερῶν ἐπιμεῖναι· ὡς γὰρ ἐπίπαν τὸ πλῆθος δυνατώτερόν ἐστιν τίκτειν τοὺς ζητουμένους. ὁ μὲν οὖν Νικήτης καὶ Ἀκύλας ἐπυνθάνοντό μου τίς εἴη αὕτη ἡ ξένη γυνή. κἀγὼ ἔφην· Ἐμὴ μήτηρ, ἣν ἐπιγνῶναί μοι ὁ θεὸς διὰ Πέτρου τοῦ κυρίου μου ἐδωρήσατο.","english":"Likewise, after he had set forth for us the discourse on philanthropy, evening overtook us, and we turned to sleep.\n\n[ M L G. ] At dawn, Peter entered and said: \"Let Clement, with his mother Mattidia and my wife, sit together on the carriage.\" And so it was done. As we set out on the road to Balanaea, my mother asked me how my father was faring. And I said: \"Having set out in search of you and of my twin brothers Faustinus and Faustinianus, he is not to be found. I think that, in all likelihood, he has died, either having met with a shipwreck, or having met with an accident on the road, or having wasted away from grief.\" And she, upon hearing this, became tearful and groaned in sorrow, but rejoicing at the discovery of me, she moderately blunted the pain from the recollection. So then we arrived at Balanaea. On the following day we came to Palton, and from there to Gabala, and on the next day we arrived at Laodicea. And behold, Nicetes and Aquilas met us before the gates, and after embracing us, they led us to the lodging. And Peter, seeing a fine and great city, said: \"It is worthwhile to remain here for some days; for, as a rule, the multitude is more capable of producing those who are sought.\" Then Nicetes and Aquilas asked me who this foreign woman was. And I said: \"My mother, whom God, through Peter my master, granted me to recognize.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁμῶς","severity":"info","text":"The opening 'ὁμῶς' (likewise) signals a continuation from the previous passage, linking the discourse on philanthropy to the narrative of travel and family reunion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλανθρωπίας","severity":"info","text":"Philanthropy (φιλανθρωπίας) is a key virtue in Clementine literature, denoting love of humanity; here it frames the preceding moral teaching and the ensuing narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Βαλαναίας","severity":"info","text":"Balanaea (Βαλαναίας) is a coastal town in Syria, part of the itinerary from Antioch southward; the route reflects the geographical setting of the Pseudo-Clementine novel.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Νικήτης καὶ Ἀκύλας","severity":"info","text":"Nicetes and Aquilas are Clement's brothers, earlier converted and renamed; their appearance here parallels the recognition scene in the Pseudo-Clementine Recognitions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Πέτρος","severity":"info","text":"Peter's role as revealer of Clement's mother echoes the apostolic authority central to the Homiliae's reception in early Christian communities.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁμῶς οὕτως ἐγένετο' could be read as 'so it was done' or 'thus it happened'; the translation follows the former.","The identity of 'τῆς ἐμῆς γυναικὸς' (my wife) is ambiguous: in the narrative, Clement is unmarried, so this likely refers to Peter's wife, as rendered."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":213,"ref":"p213","source":"Ταῦτά μου εἰπόντος ὁ Πέτρος πάντα αὐτοῖς ἐπὶ κεφαλαίων ἐξέθετο, ὡς ἅμα αὐτοὺς προοδεῦσαι ἐγὼ Κλήμης τὸ ἐμὸν γένος αὐτῷ ἐξεθέμην καὶ τῆς μητρὸς τὴν ἐκ τῆς τοῦ ὀνείρου πλαστῆς προφάσεως μετὰ τῶν διδύμων αὐτῆς τέκνων γενομένην ἀποδημίαν, ἔτι τε καὶ τοῦ πατρὸς τὴν ἐπὶ ζήτησιν αὐτῆς ἀποδημίαν, ἔπειτα καὶ ὡς αὐτὸς Πέτρος μετὰ τὸ ἀκοῦσαι ταῦτα εἰσελθὼν εἰς τὴν νῆσον καὶ τῇ γυναικὶ συντυχὼν καὶ προσαιτοῦσαν ἰδὼν καὶ τοῦ προσαιτεῖν τὴν αἰτίαν πυθόμενος, ἔγνω αὐτῆς γένος, ἀνατροφήν, τὸν πλαστὸν ὄνειρον καὶ τῶν τέκνων τὰ ὀνόματα ἐμοῦ τε τοῦ καταλειφθέντος παρὰ τῷ πατρὶ καὶ τῶν αὐτῇ συμπορευθέντων διδύμων τέκνων, καὶ ὡς ἐν βυθῷ ὑπενοεῖτο τεθνηκέναι. τούτων οὖν κεφαλαιωδῶς·ηθέντων ὑπὸ Πέτρου, ὁ Νικήτης καὶ ὁ Ἀκύλας ἐκπλαγέντες ἔλεγον· Ἀρά γε, δέσποτα καὶ κύριε τῶν ἁπάντων, τοῦτο ἀληθὲς ἢ ὄνειρός ἐστιν; καὶ ὁ Πέτρος ἔφη· ἰ μὴ κοιμώμεθα, ἀληθὲς τυγχάνει. οἱ δὲ βραχὺ μείναντες καὶ σύννοες γενόμενοι ἔφασαν· Ἡμεῖς ἐσμεν Φαυστῖνος καὶ Φαυστινιανός, καὶ ἀπ' ἀρχῆς σου διαλεγομένου ἀλλήλοις ἐμβλέποντες πολλὰ περὶ ἑαυτῶν κατεστοχαζόμεθα μὴ ἄρα οὐχ ἡμῖν διαφέρει τὰ λεγόμενα, λογιζόμενοι ὅτι πολλὰ παρόμοια γίνεται ἐν τῷ βίῳ· διὸ ἐσιωπῶμεν παλλόμενοι τὰς καρδίας. πρὸς δὲ τὸ τέλος τοῦ λεγομένου ἀποβλέψαντες ὅτι ἡμῖν διαφέρει τὰ λεγόμενα, τότε ἑαυτοὺς ὡμολογήσαμεν. καὶ τοῦτ' εἰπόντες μετὰ δακρύων ἐπεισῆλθαν τῇ μητρὶ καὶ κοιμωμένην εὑρόντες ἤδη περιπλέκεσθαι ἐβούλοντο. ὁ δὲ Πέτρος ἐκώλυεν αὐτοὺς εἰπών·","english":"When I had said this, Peter set forth everything to them in summary, how I, Clement, had related to him my lineage and my mother's departure from home, caused by the fabricated pretext of the dream, together with her twin children, and also my father's departure in search of her, and then how Peter himself, after hearing these things, went to the island, met the woman, saw her begging, and learning the cause of her begging, recognized her lineage, upbringing, the fabricated dream, and the names of the children—both of me, who was left behind with my father, and of the twin children who had traveled with her—and how she was thought to have perished in the deep. When these matters had been summarized by Peter, Nicetes and Aquilas, astonished, said: \"Is this really true, master and lord of all, or is it a dream?\" And Peter said: \"If we are not asleep, it is true.\" They remained silent for a short time and, becoming thoughtful, said: \"We are Faustinus and Faustinianus, and from the beginning of your discourse, looking at each other, we conjectured much about ourselves, lest the things said might not pertain to us, reasoning that many similar things happen in life; therefore we kept silent, our hearts pounding. But looking at the end of what was said, we realized that the things said pertained to us, and then we acknowledged ourselves.\" And having said this, with tears they went in to their mother, and finding her already asleep, they wished to embrace her. But Peter prevented them, saying:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"κεφαλαιωδῶς·ηθέντων","severity":"info","text":"The verb κεφαλαιωδῶς·ηθέντων is a scribal conflation of κεφαλαιωδῶς and a form of τίθημι, likely κεφαλαιωδῶς τεθέντων, meaning 'summarily set forth'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δέσποτα καὶ κύριε τῶν ἁπάντων","severity":"info","text":"The address 'master and lord of all' is a reverential title for Peter, reflecting his authority in the narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Φαυστῖνος καὶ Φαυστινιανός","severity":"info","text":"The twins' names Faustinus and Faustinianus are Latin-derived, common in Roman-era fiction, and echo the names of Clement's parents (Faustus and Mattidia).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀρά γε ... ἀληθὲς ἢ ὄνειρός ἐστιν","severity":"info","text":"The twins' question 'Is this true or a dream?' parallels the earlier fabricated dream motif, reinforcing the theme of mistaken perception.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"πρὸς δὲ τὸ τέλος ... τότε ἑαυτοὺς ὡμολογήσαμεν","severity":"info","text":"The recognition scene, with delayed self-disclosure and emotional climax, is a common trope in ancient novels and early Christian romance, influencing later hagiography.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase κεφαλαιωδῶς·ηθέντων is a textual corruption; the intended reading is likely κεφαλαιωδῶς τεθέντων.","The twins' names Faustinus and Faustinianus are given in the Greek text; the English draft uses 'Nicetes and Aquilas', which are alternative names from other manuscript traditions."],"confidence":"high","notes":[]},{"i":214,"ref":"p214","source":"Ἐάσατέ με προσαγωγῶς ὑμᾶς παραστῆσαι τῇ μητρί, μήπως ὑπὸ τῆς πολλῆς αἰφνιδίου χαρᾶς εἰς ἔκστασιν ἔλθῃ φρενῶν, ἅτε δὴ κοιμωμένη καὶ τὸ πνεῦμα ὑπὸ τοῦ ὕπνου ἀπησχολημένον ἔχουσα.\n\nὉμῶς ἐπεὶ κόρον ἔσχεν ὕπνου, διεγερθείσῃ τῇ μητρὶ ὁ Πέτρος ἤρξατο προσαγωγῶς λέγειν· Γινώσκειν σε θέλω, γύναι, τῆς ἡμετέρας θρησκείας τὴν πολιτείαν. ἡμεῖς ἕνα θεὸν σέβομεν τὸν πεποιηκότα ὃν ὁρᾷς κόσμον καὶ τούτου φυλάσσομεν τὸν νόμον περιέχοντα ἐν πρώτοις αὐτὸν σέβειν μόνον καὶ τὸ αὐτοῦ ἁγιάζειν ὄνομα τιμᾶν τε γονεῖς καὶ σωφρονεῖν βιοῦν τε δικαίως. πρὸς τούτοις δὲ ἀδιαφόρως μὴ βιοῦντες τραπέζης ἐθνῶν οὐκ ἀπολαύομεν, ἅτε δὴ οὐδὲ συνεστιᾶσθαι αὐτοῖς δυνάμενοι διὰ τὸ ἀκαθάρτως αὐτοὺς βιοῦν. πλὴν ὁπόταν αὐτοὺς πείσωμεν τὰ τῆς ἀληθείας φρονεῖν τε καὶ ποιεῖν βαπτίσαντες αὐτοὺς τρισμακαρίᾳ τινὶ ἐπονομασίᾳ, τότε αὐτοῖς συναλιζόμεθα. ἐπεὶ οὐδ' ἂν πατὴρ ἢ μήτηρ τυγχάνῃ ἢ γυνὴ ἢ τέκνον ἢ ἀδελφὸς ἢ ἄλλος τις ἐκ φύσεως στοργὴν ἔχων, συνεστιᾶσθαι αὐτῷ τολμᾶν δυνάμεθα· θρησκείᾳ γὰρ διαφερόντως τοῦτο ποιοῦμεν. μὴ οὖν ὕβριν ἡγήσῃ τὸ μὴ συνεστιᾶσθαί σοι τὸν υἱόν, μέχρις ἂν τὰ αὐτὰ αὐτῷ φρονῇς καὶ ποιῇς. ἡ δὲ ἀκούσασα ἔφη· Τί οὖν κωλύει σήμερόν με βαπτισθῆναι; ἥτις πρὸ τοῦ σε ἰδεῖν τοὺς λεγομένους θεοὺς ἀπεστράφην λογισμῷ τούτῳ ὅτι πολλὰ σχεδὸν καθ' ἡμέραν θυούσῃ αὐτοῖς ἐν ταῖς ἀνάγκαις οὐ παρεστάθησάν μοι. περὶ δὲ μοιχείας τί δεῖ καὶ λέγειν;","english":"Let me present you to your mother gradually, lest from the sudden great joy she fall into a state of mental distraction, since she is asleep and her spirit is occupied by sleep.\n\nNevertheless, when she had had enough sleep, after she awoke Peter began to speak to her gradually: \"I want you to know, woman, the way of life of our religion. We worship one God, the maker of the world you see, and we keep his law, which first of all requires that we worship him alone and honor his holy name, and that we respect our parents, live temperately, and live justly. In addition to these things, not living indifferently, we do not partake of the table of Gentiles, since we cannot even eat with them because they live impurely. However, whenever we persuade them to think and do the things of truth, after baptizing them with a certain thrice-blessed invocation, then we eat with them. For even if it is a father or mother or wife or child or brother or anyone else bound by natural affection, we cannot dare to eat with him; for we do this by reason of religion. Do not therefore consider it an insult that your son does not eat with you, until you think and do the same things as he.\" And she, having heard, said: \"What then prevents me from being baptized today? For even before I saw you, I turned away from the so-called gods with this reasoning: that although I sacrificed to them almost daily, they did not stand by me in my distress. And concerning adultery, why need I even speak?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσαγωγῶς","severity":"info","text":"The adverb προσαγωγῶς, here translated 'gradually', carries the sense of leading someone step by step, both in the narrator's approach to the mother and in Peter's catechetical method.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τρισμακαρίᾳ τινὶ ἐπονομασίᾳ","severity":"info","text":"The phrase 'thrice-blessed invocation' likely refers to the baptismal formula invoking the Trinity, a distinctive early Christian practice.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"συνεστιᾶσθαι","severity":"info","text":"The prohibition on eating with non-baptized persons reflects early Christian purity concerns and communal identity, as seen in other early Christian texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative (Clement's gradual introduction) to a catechetical speech by Peter, followed by the mother's immediate request for baptism, forming a conversion scene.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The mother's rejection of pagan gods for their failure in distress echoes a common apologetic trope in early Christian literature, emphasizing divine efficacy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact nature of the 'thrice-blessed invocation' is not specified; it may refer to a Trinitarian formula or a specific baptismal rite."],"confidence":"high","notes":[]},{"i":215,"ref":"p215","source":"ὁπότε οὐδὲ ὅτε ἐπλούτουν, τρυφή με τοῦτο ἠπάτησεν, οὐδὲ ἡ μετὰ ταύτην πενία ἐπὶ τοῦτο ἐλθεῖν ἀναγκάσαι δεδύνηται ἀντιποιουμένης μου τῆς σωφροσύνης ὡς μεγίστου κάλλους, ἧς ἔνεκα εἰς τοσαύτην ἦλθον περίστασιν. ἀλλ' οὐδὲ οἶμαί σε, κύριέ μου Πέτρε, ἀγνοεῖν ὅτι ἡ πλείων ἐπιθυμία ἐξ εὐθυμιῶν γίνεται. ὅθεν ἐγὼ ἐν εὐθυμίᾳ σωφρονέσασα, ἐν δυσθυμίᾳ πρὸς ἡδονὰς ἐμαυτὴν οὐκ ἀποδίδωμι. ἀλλὰ μηδὲ νῦν μου κακουχίας ἀπηλλάχθαι νομίσῃς τὴν ψυχὴν τὴν ποσῶς παραμυθίας τυχοῦσαν διὰ τὴν Κλήμεντος ἐπίγνωσιν. ἀντεισερχομένη γὰρ ἡ ἐκ τῶν δύο τέκνων μου ἀπώλεια καὶ τὴν ποσῶς ἀμαυροῖ χαράν. παραμυθήσομαι γὰρ περὶ αὐτῶν ὅτι ἐν θαλάσσῃ διεφώνησαν, ἀλλ' οὐχ ὅτι πρὸς τούτοις ἐκτὸς τειχῶν θρησκείας θεοῦ φθαρέντες τὰ σώματα καὶ τὰς ψυχὰς ἀπώλοντο. ὁ δὲ τούτων πατήρ, ἐμὸς δὲ σύμβιος (ὡς παρὰ Κλήμεντος ἔμαθον) ἐπί τε τὴν ἐμὴν καὶ τὴν τῶν υἱῶν ζήτησιν ἐκβάς, τοσούτοις ἔτεσιν ἀφανής ἐστιν, πάντως δὲ ἐτελεύτησεν· καὶ γὰρ ὁ ταλαίπωρος ὑπὸ σωφροσύνης με ἀγαπῶν φιλότεκνος ἦν. ὅθεν πάντων ἡμῶν ὑπὲρ πάντα αὐτῷ ἠγαπημένων στερηθεὶς ὁ γέρων ὑπὸ μεγίστης ἀθυμίας διεφώνησεν. Τῆς μητρὸς ταῦτα λεγούσης κατὰ τὴν Πέτρου παραίνεσιν ἀκούοντες οὐκέτι στέγειν ἐδύναντο οἱ παῖδες, ἀλλ' ἐγερθέντες περιεπλέκοντο αὐτῇ πολλὰ δακρύοντες καὶ καταφιλοῦντες. ἡ δὲ ἔφη· Τί θέλει τοῦτο εἶναι; καὶ ὁ Πέτρος ἀπεκρίνατο· Παράστησον, ὦ γύναι, γενναίως τὸν νοῦν σου, ὅπως τῶν σῶν ἀπολαύσῃς τέκνων. οὗτοι γάρ εἰσιν Φαυστῖνος καὶ Φαυστινιανὸς οἱ υἱοί σου, οὓς ἐν βυθῷ τεθνάναι ἔλεγες.","english":"since not even when I was wealthy did luxury deceive me into this, nor did the poverty that followed compel me to come to this, because I clung to chastity as the greatest beauty, for the sake of which I came into such a predicament. But I do not think, my lord Peter, that you are unaware that the greater part of desire arises from states of well-being. Hence, having been chaste in well-being, I do not give myself over to pleasures in distress. But do not think that my soul, having received some consolation through the recognition of Clement, is now freed from hardship. For the loss of my two children, entering in exchange, dims even that slight joy. I will be consoled concerning them that they perished at sea, but not that, in addition to this, they perished outside the walls of the worship of God, their bodies and souls destroyed. Their father, my husband (as I learned from Clement), having set out in search of me and the children, has been unseen for so many years; he has surely died. For the poor man, loving me out of chastity, was fond of his children. Hence, deprived of all of us, who were loved by him above all, the old man perished from the greatest despondency. While the mother was saying these things, in accordance with Peter's exhortation, the boys could no longer contain themselves, but rose up and embraced her, weeping much and kissing her. And she said, \"What does this mean?\" And Peter answered, \"Steel your mind, woman, nobly, so that you may enjoy your children. For these are Faustinus and Faustinianus, your sons, whom you said had died in the deep.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σωφροσύνης","severity":"info","text":"The mother claims chastity (σωφροσύνη) as her greatest beauty, a virtue that preserved her through wealth and poverty. This aligns with the homily's emphasis on ascetic self-control.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐθυμία","severity":"info","text":"εὐθυμία (well-being) is contrasted with δυσθυμία (distress). The mother argues that desire arises from prosperity, not hardship, a psychological observation typical of moral exhortation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐκτὸς τειχῶν θρησκείας θεοῦ","severity":"info","text":"The phrase 'outside the walls of the worship of God' likely refers to dying outside the Christian community, implying loss of salvation. This reflects early Christian anxiety about pagan death.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The mother's speech is a dramatic monologue within the narrative, followed by the sons' emotional revelation. Peter's command to 'steel your mind' (γενναίως τὸν νοῦν) echoes his earlier gradual approach.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Φαυστῖνος καὶ Φαυστινιανός","severity":"info","text":"The sons' names Faustinus and Faustinianus are variants of Faustus, the father's name in the Clementine romance. This naming pattern is typical of the novelistic tradition underlying the Homiliae.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"διεφώνησαν","severity":"caution","text":"The verb διεφώνησαν (perished) is ambiguous: it can mean 'died' or 'disappeared'. The mother uses it for the sons at sea and the husband from despondency, but the narrative later reveals the sons alive.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The mother's claim that her husband 'perished' (διεφώνησεν) from despondency is later contradicted by the recognition scene; the text may imply presumed death rather than actual.","The phrase 'outside the walls of the worship of God' could refer to physical death outside a Christian community or metaphorically to spiritual ruin."],"confidence":"high","notes":[]},{"i":216,"ref":"p216","source":"πῶς δὲ ζῶσιν ἐπὶ σοῦ θανόντες ἐν τῇ χαλεπωτάτῃ ἐκείνῃ νυκτί, καὶ πῶς νῦν ὁ μὲν αὐτῶν Νικήτης λέγεται, ὁ δὲ Ἀκύλας, αὐτοί σοι εἰπεῖν δυνήσονται· σὺν σοὶ γὰρ ἡμεῖς μαθεῖν ἔχομεν. ταῦτα τοῦ Πέτρου εἰπόντος ἡ μήτηρ χαρεῖσα σφόδρα ὑπὸ ἐκλύσεως ὀλίγου διεφώνει. ὅτε δὲ αὐτὴν ἀνεκτησάμεθα, ἐκαθέσθη καὶ ἑαυτῆς γενομένη ἔφη· Παρακαλῶ, τέκνα μου ποθεινά, εἴπατέ μοι τὰ μετὰ τὴν χαλεπὴν ἐκείνην νύκτα συμβάντα ὑμῖν.\n\nΚαὶ ὁ Νικήτης ἤρξατο λέγειν· Τῆς αὐτῆς ἐκείνης νυκτός, τοῦ πλοίου, ὡς οἶσθα, διαλυομένου, ἡμᾶς ἄνδρες τινὲς ἐν τῷ βυθῷ λῃστεύειν μὴ φοβούμενοι ἀνείλαντο καὶ ἐν σκάφῃ θέντες καὶ κώπαις ἐλαύνοντες ὁτὲ μὲν παρὰ γῆν ἔφερον, ὁτὲ δὲ καὶ τροφὰς μεταπεμπόμενοι εἰς τὴν Στράτωνος ἦγον Καισάρειαν· κἀκεῖ δακρύοντας ἡμᾶς λιμῷ φόβῳ τε καὶ πληγαῖς, ὅπως μή τι προπετὲς λαλήσωμεν τῶν αὐτοῖς μὴ δοκούντων, ἔτι τε καὶ τὰ ὀνόματα ἡμῶν ἀλλάξαντες, πωλῆσαι ἠδυνήθησαν. γυνὴ δέ τις Ἰουδαίοις προσήλυτος, ἀξιόλογος πάνυ, ὀνόματι Ἰοῦστα, ὠνησαμένη ἡμᾶς εἰς τέκνων ἐφύλαττεν τόπον καὶ πάσῃ ἑλληνικῇ παιδείᾳ μετὰ σπουδῆς ἐξεπαίδευσεν. ἡμεῖς δὲ ἐφ' ἡλικίας ἔμφρονος γενόμενοι καὶ τὴν θρησκείαν ἠγαπήσαμεν καὶ τὰ τῆς παιδείας ἐφιλοπονέσαμεν, ὅπως πρὸς τὰ λοιπὰ ἔθνη διαλεγόμενοι ἐλέγχειν αὐτὰ περὶ πλάνης δυνώμεθα. ἀλλὰ καὶ τὰ φιλοσόφων ἠκριβώσαμεν, ἐξαιρέτως δὲ τὰ ἀθεώτατα, λέγω δὲ τὰ Ἐπικούρου καὶ Πύρρωνος, ἵνα μᾶλλον ἀνασκευάζειν δυνώμεθα. Σίμωνι δέ τινι μάγῳ σχεδὸν σύντροφοι γενόμενοι, φιλίας ὁδῷ ἀπατηθῆναι ἐκινδυνεύσαμεν.","english":"How those who died on that most terrible night in your presence now live, and how one of them is called Nicetes and the other Aquila, they themselves will be able to tell you; for we are to learn this together with you. When Peter said this, the mother, greatly rejoicing, fainted from a slight faintness. When we revived her, she sat down and, coming to herself, said: I beg you, my beloved children, tell me what happened to you after that terrible night.\n\nAnd Nicetes began to speak: On that same night, as you know, when the ship was breaking up, some men, not fearing to plunder us in the deep, took us up, placed us in a skiff, and rowing with oars, sometimes brought us near land, sometimes also sending for provisions, they led us to Caesarea Stratonis. And there, while we wept from hunger, fear, and blows, so that we might not speak rashly anything that did not please them, and also having changed our names, they were able to sell us. But a certain woman, a proselyte to Judaism, very worthy, named Justa, having bought us, kept us in the place of children and zealously educated us in all Greek learning. And when we reached the age of understanding, we loved the religion and diligently pursued our studies, so that we might be able to dispute with the other nations and refute them concerning their error. Moreover, we thoroughly studied the teachings of the philosophers, especially the most godless ones, I mean those of Epicurus and Pyrrho, so that we might be better able to refute them. And having become almost foster-brothers with a certain Simon the Magician, we were in danger of being deceived through the path of friendship.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Στράτωνος Καισάρειαν","severity":"info","text":"Caesarea Stratonis (also Caesarea Maritima) was a major port city on the Mediterranean coast of Judaea, rebuilt by Herod the Great. Its mention here anchors the narrative in a known geographical setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰοῦστα","severity":"info","text":"Justa is a female proselyte to Judaism who purchases and educates the children. The name appears in early Christian literature as a figure of pious adoption; her role here reflects the theme of providential rescue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐπικούρου καὶ Πύρρωνος","severity":"info","text":"Epicurus and Pyrrho represent the most 'godless' (ἀθεώτατα) philosophical schools: Epicurean atomism and Pyrrhonian skepticism. The text claims the children studied these to refute them, a common apologetic strategy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίμωνι δέ τινι μάγῳ","severity":"info","text":"Simon Magus is a recurring antagonist in early Christian literature, especially in the Pseudo-Clementine tradition. His appearance here as a near foster-brother to Nicetes and Aquila sets up a later conflict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ὁ Νικήτης ἤρξατο λέγειν","severity":"info","text":"This phrase marks the beginning of a first-person narrative within the homily, as Nicetes recounts the events after the shipwreck. The embedded story serves to explain the children's survival and education.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπὸ ἐκλύσεως ὀλίγου διεφώνει","severity":"caution","text":"The phrase 'fainted from a slight faintness' is redundant in English; the Greek indicates a brief loss of consciousness due to overwhelming joy. The text is not corrupt, but the translation may obscure the nuance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'men not fearing to plunder' is left vague; they may be pirates or opportunistic sailors. The reading assumes they are plunderers who later sell the children."],"confidence":"high","notes":[]},{"i":217,"ref":"p217","source":"ἔστιν δέ τις περὶ ἀνθρώπου τινὸς λόγος, οὗ φανέντος ἐν βασιλείᾳ τῶν θεοσεβησάντων ὄχλος ἀθανάτως καὶ ἀλύπως βιῶσαι ἔχει· ὅμως ταῦτα μέν σοι, μῆτερ, ἐπὶ καιροῦ ἀκριβέστερον ἐκτεθήσεται. πλὴν μέλλουσιν ἡμῖν ἀπατᾶσθαι ὑπὸ τοῦ Σίμωνος ἑταῖρός τις τοῦ κυρίου ἡμῶν Πέτρου, Ζακχαῖος λεγόμενος, προσηκάμενος ἐνουθέτησεν μὴ ἀπατηθῆναι τῷ μάγῳ, ἐπελθόντι δὲ τῷ Πέτρῳ προσήγαγεν, ὅπως ἡμᾶς πληροφορήσας πείσῃ περὶ τῶν τῇ θεοσεβείᾳ διαφερόντων. διὸ καὶ σέ, μῆτερ, εὐχόμεθα ἵνα ὧν ἡμεῖς κατηξιώθημεν ἀγαθῶν, τούτων καὶ σὺ μεταλάβῃς, ὅπως κοινῇ ἁλῶν καὶ τραπέζης μεταλαβεῖν δυνηθῶμεν. αὕτη οὖν ἐστιν ἡ αἰτία, τεκοῦσα, δι' ἣν ἐνόμιζες ἡμᾶς τεθνάναι, τῷ ἐκείνῃ τῇ χαλεπωτάτῃ νυκτὶ ὑπὸ πειρατῶν ἀρθῆναι ἐν πελάγει, σὲ δὲ νομίζειν ἡμᾶς ἀπολωλέναι.\n\nΤαῦτα τοῦ Φαυστίνου εἰπόντος ἡ μήτηρ ἡμῶν προσέπεσεν τῷ Πέτρῳ, δεομένη καὶ ἀξιοῦσα ὅπως αὐτήν τε καὶ τὴν ξενοδόχον αὐτῆς μεταπεμψάμενος ἐξαυτῆς βαπτίσῃ, ἵνα (φησίν) μηδεμία τις ἡμέρα ἄμοιρος γένηται, ἀφ' ἧς τὰ ἐμαυτῆς ἀπέλαβον τέκνα, ἐν ᾗ μὴ συνεστιάσθην αὐτοῖς. ταὐτὰ οὖν καὶ ἡμῶν τῇ μητρὶ συνπαρακαλεσάντων, ὁ Πέτρος ἔφη· Τί νομίζετε; ἐγὼ μόνος ἄσπλαγχνός εἰμι ὅτι μὴ βούλομαι ὑμᾶς συνεστιασθῆναι τῇ μητρί, βαπτίσας αὐτὴν σήμερον; ἀλλὰ κἂν μίαν ἡμέραν πρὸ τοῦ βαπτισθῆναι νηστεῦσαι αὐτὴν δεῖ. καὶ ταῦτα ἐπεὶ ἁπλῶς τινα ὑπὲρ ἑαυτῆς ἐφθέγξατο, ὃν ἐγὼ τῆς πίστεως αὐτῆς ἱκανὸν ἑρμηνέα συνεῖδον· ἐπεὶ πολλῶν ἡμερῶν αὐτὴν ἀφελληνισθῆναι ἔδει. κἀγὼ ἔφην· ἰπὲ ἡμῖν τίνα ἐφθέγξατο λόγον, ὃς τὴν πίστιν αὐτῆς ἐξέφανεν. καὶ ὁ Πέτρος ἔφη·","english":"There is a certain story about a man, upon whose appearance in the kingdom a multitude of the god-fearing are able to live without death and without pain. However, these things, mother, will be set forth to you more precisely at the proper time. But as we were about to be deceived by Simon, a certain companion of our lord Peter, named Zacchaeus, having received us, admonished us not to be deceived by the magician, and when Peter arrived, he brought us to him, so that he might fully inform us and persuade us concerning the matters pertaining to piety. Therefore we also pray, mother, that you may partake of the same good things of which we have been deemed worthy, so that we may be able to partake of common salt and table together. This, then, is the reason, mother, why you thought we had died, because on that most terrible night we were taken by pirates on the sea, and you believed we had perished.\n\nWhen Faustinus said these things, our mother fell at the feet of Peter, beseeching and entreating that he summon her and her hostess and baptize her immediately, so that (she said) not a single day might be without a share, from the day she recovered her own children, in which she did not feast with them. And when we also joined our mother in this entreaty, Peter said: What do you think? Am I the only one without compassion because I do not wish you to feast with your mother, having baptized her today? But she must fast for at least one day before being baptized. And this is because she uttered something simply on her own behalf, which I recognized as a sufficient interpreter of her faith; for she needed to be purified from Hellenic ways for many days. And I said: Tell us what word she uttered that revealed her faith. And Peter said:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ζακχαῖος","severity":"info","text":"Zacchaeus appears in the Pseudo-Clementine literature as a companion of Peter, distinct from the biblical tax collector. His role here as a warning figure aligns with the homily's anti-heretical polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀφελληνισθῆναι","severity":"info","text":"The verb ἀφελληνισθῆναι means 'to be purified from Hellenic ways,' implying a period of catechetical instruction to abandon pagan customs before baptism. It reflects early Christian practice of separating from Greco-Roman culture.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νηστεῦσαι","severity":"info","text":"The requirement of a one-day fast before baptism is attested in early Christian practice (e.g., Didache 7.4). This detail underscores the narrative's concern with ritual preparation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ Φαυστίνου εἰπόντος","severity":"info","text":"This phrase marks a shift from Faustinus' speech to the mother's reaction, structuring the narrative as a dialogue-driven revelation. The mother's plea for immediate baptism heightens dramatic tension.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κοινῇ ἁλῶν καὶ τραπέζης","severity":"info","text":"The phrase 'common salt and table' is a Greek idiom for close fellowship, paralleling early Christian agape meals. It echoes the communal ethos of the Pseudo-Clementine community.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἰπὲ ἡμῖν","severity":"caution","text":"The Greek ἰπὲ ἡμῖν is likely a scribal error for ἐπὲ ἡμῖν or ἐπεί, meaning 'tell us.' The text is corrupt here; the translation 'tell us' is a plausible emendation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἰπὲ ἡμῖν' is ambiguous; it may be a corruption of 'εἰπὲ ἡμῖν' (tell us) or 'ἐπεί' (since). The reading adopted follows the English draft's 'tell us.'","The identity of the 'man' in the opening story is unclear; it may refer to a messianic figure or a philosophical ideal, but the text does not specify."],"confidence":"high","notes":[]},{"i":218,"ref":"p218","source":"Ἡ ἀξίωσις αὐτῆς τοῦ συνβαπτισθῆναι αὐτῇ τὴν ξενοδόχον εὐεργέτιν. οὐκ ἂν δὲ τοῦτο τῇ ὑπ' αὐτῆς ποθουμένῃ δοθῆναι παρεκάλει, εἰ μὴ πρότερον αὐτὴ διετέθη ὡς ἐπὶ μεγάλῃ τῇ τοῦ βαπτίσματος δωρεᾷ. ὅθεν ἐγὼ πολλῶν καταγινώσκω, ὁπόταν βαπτισθέντες καὶ πιστεύειν λέγοντες μηδὲν ἄξιον πίστεως ποιῶσιν μηδὲ οὓς ἀγαπῶσιν (λέγω δὴ γυναῖκας αὑτῶν ἢ υἱοὺς ἢ φίλους) πρὸς τοῦτο προτρέπωνται. εἰ γὰρ πεπιστεύκασιν ζωὴν αἰώνιον σὺν ἔργοις καλοῖς δωρεῖσθαι τὸν θεόν, ἀνυπερθέτως οὓς\n\nἠγάπων προετρέποντο βαπτισθῆναι. ἀλλ' ἐρεῖ τις ὑμῶν· Ἀγαπῶσιν αὐτοὺς καὶ φροντίζουσιν αὐτῶν. τοῦτο εὔηθές ἐστιν. ἐπεὶ τί δήποτε νοσοῦντας ὁρῶντες ἢ ἀπαγομένους τὴν ἐπὶ θανάτῳ ἢ ἄλλα τινὰ χαλεπὰ πάσχοντας ὀδύρονται καὶ ἐλεῶσιν; οὕτως εἰ πεπιστεύκεισαν αἰώνιον πῦρ μένειν τοὺς τὸν θεὸν μὴ σέβοντας, οὐκ ἂν ἐπαύσαντο νουθετοῦντες ἢ καὶ ἀπειθοῦντας ὁρῶντες ὡς περὶ ἀπίστων ὀδυνώμενοι, τὴν κατ' αὐτῶν κόλασιν πεπληροφορημένοι. καὶ τὰ νῦν τὴν ξενοδόχον πέμψας ἀνακρινῶ, εἰ τὸν νόμον τὸν δι' ἡμῶν ἀγαπᾶν αἱρεῖται, καὶ οὕτως ἀκολούθως ἃ δεῖ πράξομεν. ἡ δὲ μήτηρ ὑμῶν ἐπειδὴ πιστῶς διάκειται περὶ τοῦ βαπτίσματος, κἂν μίαν πρὸ τοῦ βαπτίσματος νηστευσάτω ἡμέραν. ἡ δὲ ὤμνυεν· Δύο τῶν διελθουσῶν ἡμερῶν, τῇ γυναικὶ τὰ κατὰ τὸν ἀναγνωρισμὸν διηγουμένη, ὑπὸ τῆς πολλῆς χαρᾶς τροφῆς μεταλαβεῖν οὐκ ἠδυνήθην ἢ ἐχθὲς μόνον βραχέος ὕδατος. ἐμαρτύρησέ τε τῷ ὅρκῳ ἡ γυνὴ Πέτρου λέγουσα· Ἀληθῶς οὐκ ἐγεύσατο. καὶ ὁ Ἀκύλας (μᾶλλον δὲ τοῦ λοιποῦ Φαυστινιανός) ἔφη· ὐκοῦν οὐδὲν κωλύει αὐτὴν βαπτισθῆναι. καὶ ὁ Πέτρος γελάσας ἀπεκρίνατο·","english":"Her request was that her benefactress the innkeeper be baptized along with her. She would not have begged for this to be granted to the one she longed for, unless she herself had first been disposed as if toward a great gift in the matter of baptism. Hence I condemn many, when, having been baptized and claiming to believe, they do nothing worthy of belief, nor do they urge those whom they love (I mean their wives, sons, or friends) toward this. For if they have believed that God bestows eternal life together with good works, they would without delay urge those whom they loved to be baptized. But one of you will say: They love them and care for them. This is naive. For why, then, when they see them sick or being led away to death or suffering some other hardships, do they lament and pity them? Thus, if they had believed that eternal fire awaits those who do not honor God, they would not cease admonishing, or even, seeing them disobedient, would grieve as over unbelievers, being fully convinced of the punishment against them. And now, having sent for the innkeeper, I will inquire whether she chooses to love the law through us, and thus we will do accordingly what must be done. Your mother, since she is faithfully disposed concerning baptism, let her fast for one day before baptism. And she swore: For two of the past days, while relating the recognition to the woman, due to great joy I was unable to partake of food, except yesterday only a little water. And Peter's wife testified to the oath, saying: Truly she did not taste. And Aquila (rather, from now on, Faustinianus) said: Therefore nothing prevents her from being baptized. And Peter, laughing, replied:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡ ἀξίωσις αὐτῆς τοῦ συνβαπτισθῆναι αὐτῇ τὴν ξενοδόχον εὐεργέτιν","severity":"info","text":"The opening phrase introduces the mother's request for the innkeeper's simultaneous baptism, establishing the theme of communal conversion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ξενοδόχον","severity":"info","text":"ξενοδόχον (innkeeper) is a key figure in the narrative, representing hospitality and the extension of Christian community.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζωὴν αἰώνιον σὺν ἔργοις καλοῖς δωρεῖσθαι τὸν θεόν","severity":"info","text":"The phrase echoes New Testament themes of eternal life as a divine gift tied to good works, reminiscent of Matthew 25:31-46 and Pauline soteriology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἰώνιον πῦρ","severity":"info","text":"The reference to eternal fire reflects early Christian apocalyptic imagery, common in second-century homilies, warning of punishment for non-believers.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Πέτρος γελάσας ἀπεκρίνατο","severity":"info","text":"Peter's laughter and response mark a narrative shift from didactic argument to personal interaction, typical of the homily's dialogic style.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φαυστινιανός","severity":"info","text":"The renaming of Aquila to Faustinianus reflects a conversion motif in the Pseudo-Clementine literature, where name changes signify spiritual rebirth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the innkeeper is male or female; the English draft assumes female ('her benefactress').","The phrase 'τὸν νόμον τὸν δι' ἡμῶν' could refer to Mosaic law reinterpreted by Peter or to Christian teaching; the translation opts for 'the law through us'."],"confidence":"high","notes":[]},{"i":219,"ref":"p219","source":"Ἀλλ' οὐκ ἔστιν τοῦτο νηστεία βαπτίσματος, ὃ μὴ δι' αὐτὸ γέγονεν. καὶ ὁ Φαυστῖνος ἀπεκρίνατο· Ἴσως οὖν ὁ θεὸς βουλόμενος ἡμῶν τὴν μητέρα μηδεμίαν ἡμέραν τῆς ἡμῶν ἐπιγνώσεως χωρίσαι τῆς τραπέζης προῳκονόμησεν τὴν νηστείαν. ὡς γὰρ ἐσωφρόνησεν ἐν ἀγνοίᾳ, τὸ πρέπον τῆς ἀληθείας ποιήσασα, οὕτως καὶ νῦν ὁ θεὸς ἴσως ᾠκονόμησεν αὐτὴν πρὸ μιᾶς νηστεῦσαι ἐν ἀγνοίᾳ ὑπὲρ τοῦ ἀληθοῦς βαπτίσματος, ἵνα ἀπὸ πρώτης ἡμέρας τοῦ γνωρίσαι ἡμᾶς σὺν ἡμῖν ἁλῶν μεταλαβεῖν δυνηθῇ. καὶ ὁ Πέτρος ἔφη· Μὴ ἡμᾶς νικάτω ἡ κακία, πρόφασιν εὑροῦσα τὴν πρόνοιαν καὶ τεκούσης στοργήν, ἀλλὰ μᾶλλον ὑμεῖς κἀγὼ σὺν ὑμῖν τὴν σήμερον διαμείνωμεν, καὶ αὔριον βαπτισθήσεται. οὐδὲ γὰρ ἡ ὥρα τῆς σήμερον ἡμέρας ἐπιτήδειός ἐστιν εἰς βάπτισμα. καὶ ὁμῶς οὕτως γενέσθαι οἱ πάντες συνευδοκήσαμεν.\n\nὐτῆς οὖν ἑσπέρας τῆς Πέτρου οἱ πάντες διδασκαλίας ἀπηλαύομεν, δεικνύντος ἡμῖν ἐκ τῆς κατὰ τὴν μητέρα προφάσεως τίνι λόγῳ τὰ τέλη τῆς σωφροσύνης καλά, τὰ δὲ τῆς μοιχείας χαλεπὰ ὄντα ὅλῳ γένει ὄλεθρον ποιεῖν φύσιν ἔχει, κἂν μὴ ταχέως, ἀλλ' οὖν γε κἂν βραδέως. ἐπὶ τοσοῦτον δέ (φησίν) τὰ τῆς σωφροσύνης ἀρέσκει τῷ θεῷ, ὅτι καὶ τοῖς ἐν πλάνῃ οὖσιν βραχεῖάν τινα ὑπὲρ αὐτῆς ἐν τῷ νῦν βίῳ ἀπονέμει χάριν (ἡ γὰρ ἐκεῖ σωτηρία μόνοις τοῖς διὰ τὴν εἰς αὐτὸν ἐλπίδα βαπτισθεῖσιν καὶ σωφρόνως δικαιοπραγοῦσιν ἀποδίδοται), ὥσπερ ἐγνώκατε ἐπὶ τῆς ὑμετέρας μητρὸς γενόμενα, λέγω δὴ τὰ ἐπὶ τέλει καλά. ἴσως δὲ εἰ ἐμοιχήσατο, ἀνῄρητο ἄν. διὸ σωφρονέσασαν ἐλεήσας ὁ θεὸς τὸν κατ' αὐτῆς ἀπέστρεψεν φόνον καὶ τὰ ἀφαιρεθέντα τέκνα ἀπέδωκεν. ἀλλ' ἐρεῖ τις ἴσως·","english":"But this is not a fast of baptism, which did not happen for its own sake. And Faustinus answered: Perhaps then God, wishing that our mother not be separated from our table for even one day after our recognition, prearranged the fast. For just as she was temperate in ignorance, doing what is fitting for the truth, so also now God perhaps arranged that she fast one day in ignorance for the sake of the true baptism, so that from the first day of recognizing us she might be able to partake of salt with us. And Peter said: Let not evil overcome us, finding a pretext in providence and a mother's affection, but rather let you and I with you remain today, and tomorrow she will be baptized. For the hour of today is not suitable for baptism. And we all agreed that it should be so.\n\nOn that evening we all enjoyed Peter's teachings, as he showed us from the pretext concerning our mother by what reasoning the ends of temperance are good, while those of adultery, being grievous, have the nature to bring destruction to the whole race, even if not quickly, yet at least slowly. And to such an extent (he says) does temperance please God, that even for those in error he grants some small grace for it in the present life (for salvation there is given only to those baptized through hope in him and who act righteously with temperance), as you have recognized happening in the case of your mother, I mean the good outcomes at the end. But perhaps if she had committed adultery, she would have been killed. Therefore, because she was temperate, God took pity, turned away the murder intended against her, and restored the children who had been taken away. But someone may perhaps say:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νηστεία βαπτίσματος","severity":"info","text":"The phrase 'fast of baptism' is a technical term in early Christian initiation, referring to a preparatory fast before baptism. Here it is debated whether the mother's fast qualifies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἁλῶν μεταλαβεῖν","severity":"info","text":"To 'partake of salt' refers to the practice of sharing a meal as a sign of fellowship and communion, often following baptism in early Christian communities.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative of the mother's delayed baptism and transitions to Peter's teaching on temperance and adultery, linking the specific case to general moral principles.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ τέλη τῆς σωφροσύνης καλά","severity":"info","text":"Peter argues that the outcomes of temperance are good, while those of adultery bring destruction, even if slowly. This reflects a teleological moral reasoning common in early Christian homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homily's emphasis on delayed baptism and the role of providence reflects debates in early Christian communities about the timing and conditions for baptism, as seen in other second- and third-century texts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁμῶς","severity":"caution","text":"The Greek text has 'ὁμῶς' (similarly), but the English draft reads 'and we all agreed'. The Coptic Vorlage may have had a different conjunction; the sense is clear but the exact wording is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'νηστεία βαπτίσματος' could be interpreted as a specific ritual fast or a general period of preparation; the text argues it must be for the sake of baptism itself.","The identity of 'Faustinus' is unclear; he may be a character from the Clementine romance tradition, but the homily does not provide further context."],"confidence":"high","notes":[]},{"i":220,"ref":"p220","source":"Πόσοι διὰ σωφροσύνην ἀπώλοντο; φημὶ ἀναισθησίας αἰτίᾳ. χρὴ γὰρ τὴν αἰσθανομένην γενομένου τινὸς ἐραστοῦ παρ' αὐτὸ φυγεῖν τὴν πρὸς αὐτὸν ἐπιμιξίαν ὡς πῦρ φλέγον ἢ λυσσῶντα κύνα. ὅνπερ τρόπον ἐποίησεν ἡ ὑμᾶς τεκοῦσα, τὸ τῆς σωφροσύνης ὄντως ἀγαπήσασα καλόν· διὸ φυλαχθεῖσα σὺν ὑμῖν αἰωνίου βασιλείας ἔλαβεν τὴν ἐπίγνωσιν. ἡ σωφρονεῖν βουλομένη γυνὴ εἰδέναι ὀφείλει ὅτι φθονουμένη ὑπὸ κακίας προφάσει\n\nἔρωτος πολλοὺς ἔχει τοὺς ἐπιβούλους, μιᾷ δὲ τῇ πρὸς τὸ σωφρονεῖν ἐνστάσει σεμνὴ μείνασα τὴν κατὰ πάντων νίκην λαβοῦσα σωθῆναι ἔχει. καὶ γὰρ εἰ πάντα καλὰ διαπράξαιτό τις, μιᾷ τῇ πρὸς τὸ μοιχήσασθαι ἁμαρτίᾳ κολασθῆναι δεῖ, ὡς ὁ προφήτης ἔφη. ἡ σώφρων γυνὴ τὸ τοῦ θεοῦ θέλημα ποιοῦσα τῆς αὐτοῦ πρώτης κτίσεως ἀγαθὴ ὑπόμνησις γίνεται, ὅτι εἷς ὢν ὁ θεὸς ἑνὶ ἀνθρώπῳ μίαν ἔκτισε γυναῖκα. ἔτι δὲ μᾶλλον σώφρων μένει, ἐὰν τῆς κτίσεως μὴ ἐπιλανθάνηται καὶ τὴν κόλασιν προβλέπῃ καὶ τῶν αἰωνίων ἀγαθῶν τὴν ζημίαν μὴ ἀγνοῇ. ἡ σώφρων γυνὴ ἐπὶ τοῖς σσζεσθαι θέλουσιν ἡδομένη παράδειγμα εὐσεβὲς τοῖς θεοσεβοῦσιν τυγχάνει· ἀγαθοῦ γὰρ βίου νόμος ἐστίν. ἡ σωφρονεῖν θέλουσα τὰς προφάσεις τῆς λοιδορίας ἐκκόπτει· ἐὰν δὲ μὴ παρέχουσα πρόφασιν λοιδορῆται ὡς ὑπὸ ἐχθροῦ, ὑπὸ θεοῦ εὐλογεῖται καὶ ἐκδικεῖται. ἡ σώφρων τὸν θεὸν ποθεῖ, τὸν θεὸν φιλεῖ, τὸν θεὸν τέρπει, τὸν θεὸν δοξάζει· ἀνθρώποις πρόφασιν πρὸς λοιδορίαν οὐ παρέχει. ἡ σώφρων γυνὴ τὴν ἐκκλησίαν ἀγαθῇ τιμῇ μυρίζει καὶ ἐπὶ σεμνότητι δοξάζει· ἔτι δὲ καὶ διδασκάλων ἔπαινός ἐστιν καὶ συνεργὸς αὐτοῖς σωφρονοῦσι τυγχάνει.","english":"How many have perished because of self-control? I mean, due to insensibility. For the woman who perceives that a certain lover has appeared must flee from association with him as from a blazing fire or a rabid dog. This is what your mother did, truly loving the beauty of self-control; therefore, being preserved together with you, she received the knowledge of the eternal kingdom. The woman who wishes to be self-controlled must know that, envied by vice under the pretext of love, she has many who plot against her, but by persisting in self-control alone, remaining chaste, she takes victory over all and can be saved. For even if someone does everything well, they must be punished for the single sin of committing adultery, as the prophet said. The self-controlled woman, doing the will of God, becomes a good reminder of his first creation, that God, being one, created one woman for one man. She remains even more self-controlled if she does not forget the creation and foresees the punishment and is not ignorant of the loss of eternal goods. The self-controlled woman, rejoicing in those who wish to be saved, becomes a pious example for the god-fearing; for she is a law of a good life. The woman who wishes to be self-controlled cuts off the pretexts for slander; but if she is slandered as by an enemy while not providing a pretext, she is blessed and avenged by God. The self-controlled woman yearns for God, loves God, pleases God, glorifies God; she does not provide men with a pretext for slander. The self-controlled woman perfumes the church with good honor and glorifies it with modesty; moreover, she is a praise of teachers and becomes a fellow worker with them in their self-control.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πόσοι διὰ σωφροσύνην ἀπώλοντο; φημὶ ἀναισθησίας αἰτίᾳ.","severity":"info","text":"The speaker paradoxically claims that many have perished because of self-control, clarifying that this is due to insensibility (ἀναισθησία), not true sophrosyne. This rhetorical move distinguishes genuine virtue from its counterfeit.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σωφροσύνη","severity":"info","text":"Σωφροσύνη (self-control, chastity) is a central virtue in this homily, linked to the ideal of monogamous creation and contrasted with insensibility. It carries both moral and theological weight, as the self-controlled woman becomes a 'law of a good life'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ὁ προφήτης ἔφη","severity":"info","text":"The phrase 'as the prophet said' likely refers to an Old Testament prophetic condemnation of adultery, possibly Ezekiel 16:38-41 or a similar passage, though the exact reference is not specified.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς αὐτοῦ πρώτης κτίσεως","severity":"info","text":"The reference to God's 'first creation' of one woman for one man echoes the Genesis account (Gen 2:18-24) and supports a monogamous ideal, a common theme in early Christian paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡ σώφρων γυνὴ ...","severity":"info","text":"The passage is structured as a series of declarative sentences beginning with 'ἡ σώφρων γυνὴ' (the self-controlled woman), each describing a different aspect of her virtue and reward. This anaphoric pattern reinforces the ideal.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ σώφρων γυνὴ τὴν ἐκκλησίαν ἀγαθῇ τιμῇ μυρίζει","severity":"info","text":"The image of the self-controlled woman 'perfuming the church' is a striking metaphor for her edifying influence, likely reflecting early Christian liturgical or symbolic language about the church as a fragrant space.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the prophet' cited for the punishment of adultery is not specified; it may be a generic reference to Old Testament prophecy.","The phrase 'τῆς αὐτοῦ πρώτης κτίσεως' could be interpreted as referring to the first creation of humanity (Adam and Eve) or to the primordial order of creation."],"confidence":"high","notes":[]},{"i":221,"ref":"p221","source":"ἡ σώφρων γυνὴ ὡς νυμφίῳ τῷ υἱῷ τοῦ θεοῦ κοσμεῖται, ἐνδεδυμένη τὸ σεμνὸν φῶς. ἔστιν δὲ αὐτῇ κάλλος, ἡ ἐν τῇ ψυχῇ εὐνομία. μύρου δὲ πνέει, τῆς ἀγαθῆς φήμης. καλὰ φάρεα ἠμφίεσται, τὴν αἰδώ, καὶ τιμίους μαργαρίτας περίκειται, τοὺς σωφρονίζοντας λόγους. λευκὴ δὲ τυγχάνει, ὅταν τὰς φρένας ᾖ λελαμπρυμένη. καλῷ ἐσόπτρῳ ὁρᾷ, εἰς τὸν θεὸν ἐμβλέπουσα. καλῷ κόσμῳ χρῆται, τῷ πρὸς θεὸν φόβῳ τὴν ψυχὴν νουθετοῦσα. καλὴ [ἡ] γυνὴ οὐχ ἡ χρυσῷ πεπεδημένη, ἀλλ' ἡ τῶν προσκαίρων ἐπιθυμιῶν λελυμένη. ἡ σώφρων γυνὴ μεγάλῳ βασιλεῖ περιπόθητός ἐστιν, αὐτῷ μεμνήστευται, αὐτῷ τετήρηται, ὑπὸ αὐτοῦ ἠγάπηται. ἡ σώφρων εἰς τὸ θέλεσθαι προφάσεις οὐ παρέχει ἢ τῷ αὐτῆς ἀνδρί. ἡ σώφρων ὑπὸ ἑτέρου θελομένη λυπεῖται. ἡ σώφρων τὸν ἄνδρα ἐνδιαθέτως φιλεῖ καὶ καταφιλεῖ καὶ κολακεύει, ἀρέσκει, δουλεύει, πρὸς πάντα αὐτῷ πείθεται παρεκτὸς τοῦ ἀπειθεῖν θεῷ. ἡ γὰρ πειθομένη θεῷ ἄνευ φυλάκων καὶ τὴν ψυχὴν σωφρονεῖ καὶ τὸ σῶμα καθαρεύει. ἀνόητος οὖν πᾶς ἀνὴρ ὁ τὴν ἑαυτοῦ γυναῖκα χωρίζων φόβου θεοῦ, ὅτι ἡ θεὸν μὴ φοβουμένη οὐδὲ τὸν ἄνδρα φοβεῖται. ἐὰν θεὸν τὸν ἀόρατα βλέποντα μὴ φοβῆται, πῶς τὴν ἀόρατον προαίρεσιν σωφρονήσει; πῶς δὲ σωφρονήσει ἡ μὴ συνερχομένη πρὸς τοὺς σωφρονίζοντας ἀκούειν λόγους; πῶς δὲ καὶ νουθεσίας τύχοι; πῶς δὲ σωφρονήσει ἄνευ φυλάκων, ἐὰν τὴν ἐσομένην κρίσιν τοῦ θεοῦ μὴ διδαχθῇ μηδὲ τὴν ἐπὶ μικρᾷ ἡδονῇ αἰώνιον ζημίαν πληροφορηθῇ; διὸ τοὐναντίον ἄκουσαν αὐτὴν πρὸς τὸν σωφρονίζοντα ἀεὶ ἔρχεσθαι λόγον ἀνάγκασον, κολάκευσον. πολὺ δὲ κρεῖττον, εἰ χειραγωγήσας ἥξεις, ἵνα καὶ αὐτὸς σώφρων γένῃ·","english":"The self-controlled woman adorns herself as a bride for the Son of God, clothed in the reverent light. Her beauty is the good order in her soul. She emits the fragrance of good repute. She is clad in fair garments, modesty, and wears precious pearls, the words that instill self-control. She is white when her mind is illumined. She looks into a beautiful mirror, gazing at God. She uses a fine ornament, admonishing her soul with fear of God. A beautiful woman is not one bound by gold, but one freed from transient desires. The self-controlled woman is beloved by a great king; she is betrothed to him, preserved for him, loved by him. The self-controlled woman gives no pretext for being desired except by her own husband. The self-controlled woman is grieved when desired by another. The self-controlled woman loves her husband deeply, kisses him, flatters him, pleases him, serves him, and obeys him in all things except disobeying God. For the woman who obeys God, without guards, both keeps her soul self-controlled and her body pure. Foolish, then, is every man who separates his wife from fear of God, because the woman who does not fear God does not fear her husband either. If she does not fear God, who sees the unseen, how will she keep her unseen will self-controlled? And how will she be self-controlled if she does not come to hear the words that instill self-control? And how will she receive admonition? And how will she be self-controlled without guards, if she is not taught about the coming judgment of God and is not fully convinced of the eternal loss for a small pleasure? Therefore, on the contrary, compel her, coax her, to always come to the word that instills self-control. But it is much better if you lead her by the hand and come, so that you yourself may become self-controlled.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σώφρων γυνὴ","severity":"info","text":"The phrase 'self-controlled woman' is a key ethical ideal in this homily, combining σωφροσύνη (self-control/moderation) with the feminine subject, reflecting a Christian adaptation of Greek virtue ethics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ υἱῷ τοῦ θεοῦ","severity":"info","text":"The phrase 'Son of God' is a standard Christological title, here used in a bridal metaphor that echoes New Testament language (e.g., Eph 5:25-27) of the Church as bride of Christ.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λευκὴ","severity":"info","text":"The description of the woman as 'white' (λευκὴ) when her mind is illumined draws on ancient color symbolism: white signified purity, moral clarity, and divine light, common in early Christian and Platonic thought.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a sustained encomium of the σώφρων γυνὴ, using a series of parallel clauses (ἡ σώφρων γυνὴ ...) that build a portrait of ideal female virtue, culminating in a direct address to the husband.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μύρου δὲ πνέει","severity":"info","text":"The metaphor of the woman emitting 'fragrance of good repute' parallels the Song of Songs (1:12-13) and Stoic-Cynic diatribes where perfume symbolizes moral reputation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This homily's emphasis on wifely obedience and fear of God as a guard for chastity reflects early Christian domestic ethics, later influential in patristic treatises on marriage (e.g., John Chrysostom).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a variant in the phrase 'καλὴ [ἡ] γυνὴ' where the article is bracketed, indicating a textual uncertainty; the reading adopted here includes the article for clarity.","The phrase 'τὸν σωφρονίζοντα ... λόγον' could be interpreted as either 'the word that instills self-control' or 'the teacher who instills self-control'; the translation opts for the former."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":222,"ref":"p222","source":"θελήσεις γὰρ σώφρων γενέσθαι, ἵνα γνώσῃ σεμνοῦ γάμου τὸ τέλος–καὶ οὐκ ὀκνήσεις, εἰ ἀγαπᾷς, λέγω δὴ πατὴρ γενέσθαι, ἴδια τέκνα φιλεῖν καὶ ὑπὸ ἰδίων φιλεῖσθαι τέκνων. ὁ σώφρονα γυναῖκα ἔχειν θέλων καὶ αὐτὸς σωφρονεῖ, τὴν ὀφειλομένην εὐνὴν ἀποδίδωσιν, ταύτῃ συνεστιᾶται, ταύτῃ σύνεστιν, σὺν αὐτῇ πρὸς τὸν σωφρονίζοντα ἔρχεται\n\nλόγον, οὐ λυπεῖ, οὐκ εἰκῆ μάχεται, ἑαυτὸν μισητὸν οὐ ποιεῖ, ἃ δύναται καλὰ παρέχει, ὧν μὴ ἔχει τῇ κολακείᾳ τὸ λεῖπον ἀποπληροῖ. ἡ σώφρων γυνὴ κολακευθῆναι οὐκ ἀναμένει, κύριον τὸν ἄνδρα γνωρίζει, πενομένου τὴν πενίαν φέρει, πεινῶντι συνπεινᾷ, ἀποδημοῦντι συναποδημεῖ, λυπούμενον παραμυθεῖται, κἂν προῖκα μείζονα ἔχῃ, ὡς μηδὲν ἔχουσα ὑπόκειται. ὁ δὲ ἀνὴρ κἂν πένητα ἔχῃ γυναῖκα, μεγάλην προῖκα ἡγείσθω αὐτῆς τὴν σωφροσύνην. ἡ σώφρων γυνὴ αὐταρκείᾳ βρωμάτων καὶ ποτῶν χρῆται, ἵνα μὴ λιπανθέντος τοῦ σώματος τῷ βάρει πρὸς ἐπιθυμίας ἀνόμους κατασπάσῃ τὴν ψυχήν. ἀλλ' ἔτι μὴν σὺν νέοις οὐκ ἰδιάζει καὶ τοὺς γέροντας ὑποπτεύει, γέλωτας ἀτάκτους ἀπωθεῖται, θεῷ μόνῳ ἑαυτὴν ἀπονέμουσα οὐ σφάλλεται, σεμνοὺς λόγους ἀκούουσα ἥδεται, τοὺς δὲ μὴ ἐπὶ σωφροσύνῃ λεγομένους ἀπωθεῖται. μάρτυς θεός, πολλοὶ φόνοι μοιχεία μία· καὶ τὸ δεινὸν ὅτι τῶν φόνων αὐτῆς τὸ φοβερὸν καὶ ἀσεβὲς οὐ βλέπεται. ὅτι αἵματος χυθέντος νεκρὸν κεῖται σῶμα καὶ τὸ τῆς συμφορᾶς δεινὸν πάντας ἐκπλήσσει, τῆς δὲ μοιχείας οἱ τῆς ψυχῆς φόνοι φοβερώτεροι ὄντες, ἐπεὶ μὴ ἀνθρώποις βλέπεται, τοῖς τολμῶσιν ἄοκνον τὴν ὁρμὴν παρέχουσιν. γνῶθι, ἄνθρωπε, τίνος πνοὴν ἔχεις πρὸς τὸ ζῆν, καὶ οὐ μὴ αὐτὴν μιανθῆναι θελήσεις·","english":"You will wish to become self-controlled, so that you may know the end of a reverent marriage—and you will not hesitate, if you love, I mean to become a father, to love your own children and to be loved by your own children. He who wishes to have a self-controlled woman is himself self-controlled, renders the owed bed, feasts with her, dwells with her, goes with her to the word that instills self-control, does not grieve her, does not fight idly, does not make himself hateful, provides what good things he can, and for what he lacks, fills the deficiency with flattery. The self-controlled woman does not wait to be flattered, recognizes her husband as lord, bears poverty when he is poor, hungers with him when he is hungry, travels with him when he is away, comforts him when he is grieved, and even if she has a larger dowry, submits as if she had nothing. And the husband, even if he has a poor wife, should consider her self-control a great dowry. The self-controlled woman uses food and drink with moderation, so that the body, not fattened by weight, may not drag the soul down to lawless desires. Moreover, she does not associate with young men and is suspicious even of old men, rejects disorderly laughter, devoting herself to God alone she does not err, delights in hearing reverent words, and rejects those not spoken for self-control. God is witness: one act of adultery is many murders; and the terrible thing is that the fearful and impious nature of her murders is not seen. For when blood is shed, a body lies dead, and the horror of the calamity shocks everyone, but the murders of the soul from adultery, being more fearful, since they are not seen by men, provide an unhesitating impulse to those who dare. Know, man, from whom you have your breath for living, and you will not wish to defile it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σώφρων","severity":"info","text":"The Greek term σώφρων (sōphrōn) denotes self-controlled or temperate, a cardinal virtue in Greek moral philosophy and early Christian ethics, here applied to both spouses in marriage.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage presents a reciprocal model of marital virtue: the husband's self-control enables his wife's, and her submission is conditional on his provision and affection.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μάρτυς θεός","severity":"info","text":"The phrase 'God is witness' echoes a common biblical formula (cf. 1 John 3:17; Heb 10:23) used to underscore the gravity of moral teaching, here applied to adultery as spiritual murder.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The equation of adultery with multiple murders reflects early Christian rigorism, possibly influenced by Stoic or Jewish traditions that viewed sexual sin as a form of soul-killing.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The unit shifts from direct exhortation (θελήσεις) to a series of conditional and reciprocal statements about marital conduct, then to a gnomic warning about adultery, ending with an apostrophe to the reader.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κολακείᾳ","severity":"caution","text":"The phrase 'fills the deficiency with flattery' (κολακείᾳ τὸ λεῖπον ἀποπληροῖ) is ambiguous: it may mean the husband compensates for material lack with affectionate words, or it may carry a negative connotation of insincere praise.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ κολακείᾳ' could be read as positive (affectionate flattery) or negative (deceptive flattery); the context of mutual self-control suggests the former, but the term often has pejorative force in Greek moral literature.","The reference to 'the word that instills self-control' (τὸν σωφρονίζοντα λόγον) may allude to a specific teaching or text, but the identity is not specified."],"confidence":"high","notes":[]},{"i":223,"ref":"p223","source":"ὑπὸ μοιχείας μόνης μιαίνεται ἡ θεοῦ πνοὴ καὶ διὰ τοῦτο αὐτὴ τὸν μιάναντα εἰς πῦρ κατασπᾷ· σπεύδει γὰρ τὸν ὑβριστὴν αἰωνίῳ παραδοῦναι κολάσει.\n\nΤαῦτα λέγων ὁ Πέτρος, τὴν ἀγαθὴν καὶ σώφρονα Ματτιδίαν ὑπὸ χαρᾶς δακρύουσαν ἰδών, ὡς ἐπὶ ὑποσχέσει τῶν γεγονότων λυπηθῆναι νομίσας ἔφη· Θάρσει, γύναι· πολλῶν πολλὰ κακὰ παθόντων διὰ μοιχείαν σὺ διὰ σωφροσύνην πέπονθας καὶ διὰ τοῦτο οὐκ ἐτελεύτησας. εἰ δὲ καὶ τεθνήκεις, σεσωσμένην ἂν εἶχες τὴν ψυχήν. πατρίδα Ῥώμην ἔλειπες διὰ σωφροσύνην· ἀλλὰ τῇ ταύτης προφάσει ἀλήθειαν εὗρες, τὸ διάδημα τῆς ἀιδίου βασιλείας. ἐν βυθῷ κεκινδύνευκας καὶ οὐκ ἐτελεύτησας, καὶ εἰ τετελευτήκεις, αὐτός σοι ὁ βυθὸς διὰ σωφροσύνην θνῃσκούσῃ βάπτισμα ἐγίνετο πρὸς ψυχῆς σωτηρίαν. τέκνων ἀπελείφθης, πρὸς ὀλίγον, ἅτινα γνησίας ὄντα σπορᾶς ἐν τοῖς κρείττοσιν εὕρηται. λιμώττουσα τροφὰς προσῄτησας· ἀλλὰ πορνείᾳ σῶμα σὸν οὐκ ἐμίανας. σῶμα σὸν ἐβασάνισας· ἀλλὰ τὴν ψυχὴν ἔσωσας. μοιχὸν ἔφυγες, ἵνα μὴ κοίτην ἀνδρὸς μιάνῃς· ἀλλὰ διὰ τὴν σωφροσύνην ὁ τὴν φυγὴν εἰδὼς θεὸς τὸν ἀνδρὸς ἀποπληρώσει τόπον. λυπηθεῖσα καὶ μονωθεῖσα πρὸς ὀλίγον ἀνδρὸς καὶ τέκνων ἀπελείφθης· ἀλλὰ τούτους πάντας ἀπολιπεῖν εἶχες προθεσμίᾳ θανάτου, κρεῖττον δὲ ὅτι διὰ σωφροσύνην ἑκοῦσα ἀπελείφθης ἤπερ ἄκουσα μετὰ χρόνον ἐφ' ἁμαρτίαις ἀπωλλύου. πολλῷ οὖν ἄμεινον τὰ πρωτεῖα εἶναι θλιβερά. καὶ γὰρ ὅτε πάρεστιν, ἐλπίδι τοῦ παρελθεῖν οὐ πάνυ λυπεῖ, προσδοκίᾳ δὲ τοῦ κρείττονος καὶ χαίρειν παρέχει. πρὸ πάντων δὲ εἰδέναι σε θέλω πόσον τὸ σωφρονεῖν ἀρέσκει θεῷ.","english":"Only by adultery is the breath of God polluted, and for this reason it drags the one who has polluted it into fire; for it hastens to deliver the insolent one to eternal punishment.\n\nSaying these things, Peter, seeing the good and chaste Mattidia weeping with joy, thinking she was grieved at the promise of what had happened, said: Take courage, woman; many have suffered many evils through adultery, but you have suffered through chastity, and for this reason you have not died. Even if you had died, you would have had your soul saved. You left your homeland Rome because of chastity; but by this pretext you found truth, the crown of the eternal kingdom. You were in danger in the deep and did not die, and if you had died, the deep itself, for you dying because of chastity, would have become a baptism for the salvation of your soul. You were separated from your children, for a short time, children who, being of legitimate birth, are found among the better ones. Hungry, you begged for food; but you did not defile your body with prostitution. You tormented your body; but you saved your soul. You fled an adulterer, so as not to defile your husband's bed; but because of your chastity, God, who knew your flight, will fill your husband's place. Grieved and alone, you were separated from your husband and children for a short time; but you were destined to leave all these at the appointed time of death, and it is better that you were separated willingly because of chastity than that you perished unwillingly after a time in sins. Therefore it is much better that the first things are grievous. For when they are present, with the hope that they will pass, they do not greatly grieve, and with the expectation of something better, they even provide joy. Above all, I want you to know how much chastity pleases God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑπὸ μοιχείας μόνης μιαίνεται ἡ θεοῦ πνοὴ","severity":"info","text":"The phrase 'breath of God' (θεοῦ πνοή) is a rare metaphor for the soul or life principle, here said to be polluted only by adultery, emphasizing the unique spiritual gravity of this sin.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βάπτισμα","severity":"info","text":"The claim that the sea itself would become a 'baptism' for Mattidia's soul echoes early Christian typology of martyrdom as a second baptism, though no single verse is directly cited.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ματτιδίαν","severity":"info","text":"Mattidia is a character in the Pseudo-Clementine novelistic tradition, the mother of Clement and wife of Faustus, here portrayed as a model of chastity enduring exile and hardship.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα λέγων ὁ Πέτρος","severity":"info","text":"Peter's speech shifts from general teaching on adultery to a direct consolatory address to Mattidia, marked by the narrative cue 'Saying these things, Peter' and a series of antitheses.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ διάδημα τῆς ἀιδίου βασιλείας","severity":"info","text":"The 'crown of the eternal kingdom' parallels early Christian martyrdom literature (e.g., Polycarp, Martyrdom of Perpetua) where suffering for virtue yields a heavenly reward.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν τοῖς κρείττοσιν εὕρηται","severity":"caution","text":"The phrase 'found among the better ones' is ambiguous: it may mean the children are in a better state (alive and well) or among the saved, but the Greek does not specify.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τοῖς κρείττοσιν εὕρηται' could mean the children are in a better physical condition or among the blessed; the text does not clarify.","The reference to 'the deep itself becoming a baptism' is metaphorical and its precise theological import (e.g., whether it implies automatic salvation) is left open."],"confidence":"high","notes":[]},{"i":224,"ref":"p224","source":"ἡ σώφρων γυνὴ θεοῦ ἐκλογή, θεοῦ εὐδοκία, θεοῦ δόξα, θεοῦ τέκνον. τοσοῦτον ἀγαθὸν σωφροσύνη, ὅτι εἰ μὴ νόμος ἦν μηδὲ δίκαιον ἀβάπτιστον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν, τάχα που τῶν ἐθνῶν\n\nοἱ πεπλανημένοι διὰ σωφροσύνην μόνον σωθῆναι ἐδύναντο. διὰ τοῦτο λίαν ἀθυμῶ περὶ τῶν ἐν πλάνῃ σωφρονούντων ὅτι ἄνευ ἐλπίδος ἀγαθῆς σωφρονεῖν ἑλόμενοι πρὸς τὸ βαπτισθῆναι ὀκνηρῶς ἔχουσιν. διὸ οὐ σσζονται, ὅτι δόγμα θεοῦ κεῖται ἀβάπτιστον εἰς τὴν αὐτοῦ βασιλείαν μὴ εἰσελθεῖν. ταῦτα αὐτοῦ εἰπόντος καὶ τούτων πλείονα εἰς ὕπνον ἐτράπημεν.\n\n[ Μ Λ Δ.] Ὀρθρίτερον δὲ πολλῷ τοῦ καθ' ἡμέραν ὁ Πέτρος διυπνισθεὶς εἰσῄει πρὸς ἡμᾶς καὶ ἐξυπνίσας ἔφη· Φαυστῖνος καὶ Φαυστινιανὸς ἅμα Κλήμεντι μετὰ τῶν οἰκείων ἀκολουθησάτωσάν μοι, ὅπως ἐν σκεπινῷ τῆς θαλάσσης τόπῳ ἐλθόντες ἐν ἀκατασκόπῳ βαπτίσαι αὐτὴν δυνηθῶμεν. πλὴν ἐπὶ τὸν αἰγιαλὸν γενομένων ἡμῶν μεταξὺ πετρῶν τινων γαληνοῦ καὶ καθαροῦ τόπου εὐπορεσάντων, ἐβάπτισεν αὐτήν. ἡμεῖς δὲ οἱ ἀδελφοί, τῶν γυναικῶν χάριν ἅμα [ἀδελφῷ] ἄλλοις τισὶν ὑποχωρήσαντες καὶ λουσάμενοι, ἐλθόντες ἔπειτα τὰς γυναῖκας παρελάβομεν καὶ οὕτως ἐν κρυφαίῳ τόπῳ πορευθέντες εὐχόμεθα. ἔπειτα ὁ Πέτρος τὰς γυναῖκας διὰ τὸν ὄχλον προέπεμψεν, δι' ἄλλης ὁδοῦ ἐπὶ τὴν ξενίαν ἐλθεῖν κελεύσας, ἀνδρῶν τε μόνοις ἡμῖν συνεῖναι τῇ μητρὶ καὶ ταῖς ἄλλαις γυναιξίν. ἐλθόντες οὖν εἰς τὴν ξενίαν καὶ ἀναμένοντες αὐτὸν ἐλθεῖν ἀλλήλοις διελεγόμεθα. μετὰ ἱκανὰς δὲ ὥρας ὁ Πέτρος ἐλθών, τὸν ἄρτον ἐπ' εὐχαριστίᾳ κλάσας καὶ ἐπιθεὶς ἅλας, τῇ μητρὶ πρῶτον ἐπέδωκεν, μετ' αὐτὴν ἡμῖν τοῖς υἱοῖς αὐτῆς.","english":"The chaste woman is God's choice, God's pleasure, God's glory, God's child. So great a good is chastity that, if there were no law and no requirement that the unbaptized not enter the kingdom of God, perhaps some of the Gentiles who have gone astray could be saved by chastity alone. Therefore I am greatly distressed about those who are chaste in error, because, having chosen to be chaste without good hope, they are reluctant to be baptized. Hence they are not saved, for God's decree stands that the unbaptized shall not enter his kingdom. When he had said these things and more besides, we turned to sleep.\n\n[ M L D.] Much earlier than usual, Peter, having woken up, came to us and, having roused us, said: \"Faustinus and Faustinianus together with Clement, along with their household, follow me, so that, going to a place sheltered from the sea, we might be able to baptize her in an unobserved spot.\" When we reached the shore, having found a calm and clean place among some rocks, he baptized her. And we brothers, for the sake of the women, having withdrawn with some others and bathed, then came and took the women, and thus, going to a hidden place, we prayed. Then Peter sent the women ahead because of the crowd, ordering them to come to the lodging by another road, and that only we men should be with the mother and the other women. So, coming to the lodging and waiting for him to arrive, we conversed with one another. After several hours, Peter came, broke the bread for the Eucharist, placed salt on it, and gave it first to the mother, and after her to us, her sons.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σωφροσύνη","severity":"info","text":"The passage extols σωφροσύνη (chastity/self-control) as a supreme good, yet subordinates it to baptism for salvation, reflecting a tension between moral virtue and ritual initiation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀβάπτιστον","severity":"info","text":"ἀβάπτιστον (unbaptized) is a key term; the decree that the unbaptized cannot enter the kingdom underscores baptism's necessity, a central theme in early Christian initiation theology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὴν βασιλείαν τοῦ θεοῦ","severity":"info","text":"The phrase 'kingdom of God' echoes New Testament usage (e.g., Matthew 21:43; Mark 10:25), but the specific link to baptism as a prerequisite is a distinctive homiletic emphasis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"βαπτίσαι","severity":"info","text":"The baptismal scene, with a secluded shore location and subsequent Eucharist with salt, reflects early Christian practice of secretive baptisms to avoid persecution and the use of salt as a symbol of purity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"[ Μ Λ Δ.]","severity":"info","text":"The marker [ Μ Λ Δ.] likely indicates a section break or liturgical cue in the manuscript, transitioning from discourse to narrative action (the baptism).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Clement of Rome","severity":"info","text":"This homily, attributed to Clement of Rome, was influential in early Christian communities, though its authorship is debated; the emphasis on baptism and chastity reflects second-century concerns.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman baptized (Mattidia?) is not explicitly stated in this passage, though context suggests it is the mother of Faustinus and Faustinianus.","The marker [ Μ Λ Δ.] is of uncertain meaning; it may be a Coptic or Greek abbreviation for a liturgical or textual division."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":225,"ref":"p225","source":"καὶ οὕτως αὐτῇ συνεστιάθημεν καὶ τὸν θεὸν εὐλογήσαμεν. Τότε λοιπὸν ὁ Πέτρος τὸν ὄχλον εἰσεληλυθότα ἰδὼν καὶ καθεσθεὶς καὶ παρακαθεσθῆναι ἡμᾶς κελεύσας ὑφηγεῖται τὰ πρῶτα πείθων ἡμᾶς τίνι λόγῳ προπέμψας ἡμᾶς ἀπὸ τοῦ βαπτίσματος καὶ αὐτὸς βραδύνας ἐπῆλθεν. τὴν δὲ αἰτίαν ἔλεγεν τοιαύτην. ἅμα τῷ ὑμᾶς (φησίν) ἀποστῆναι, γέρων συνεισῄει ἐργάτης, περιέργως κλέπτων ἑαυτόν, προκατασκοπήσας ἡμᾶς (ὡς αὐτὸς ὕστερον ὡμολόγει) πρὸς τὸ ἰδεῖν τί ἂν πράττοιμεν εἰς τὸν σκεπινὸν τόπον εἰσελθόντες. λάθρα ἐκβὰς ἠκολούθησεν. ἐν εὐκαίρῳ τόπῳ προσελθὼν καὶ προσαγορεύσας ἔφη· Ἐκ πολλοῦ σοι ἀκολουθῶν καὶ συντυχεῖν θέλων ᾐδούμην μήπως ὡς περιέργῳ μοι χαλεπαίνῃς, νῦν δὲ τὰ ἐμοὶ δοκοῦντα ἀληθῆ, εἰ βούλει, λέγω. κἀγὼ ἀπεκρινάμην· Λέγε ἡμῖν ὅπερ σοι δοκεῖ καλὸν εἶναι, καὶ ἀποδεξόμεθά σε, κἂν τῷ ὄντι μὴ καλὸν ᾖ τὸ λεγόμενον, ἐπείπερ ἀγαθῇ προαιρέσει τὸ δοκοῦν σοι καλὸν εἰπεῖν ἠθέλησας. καὶ ὁ γέρων τοῦ λέγειν ἤρξατο οὕτως· Θαλάσσῃ ὑμᾶς λελουμένους εἰς τὸν ἀπόκρυφον τόπον ὑποχωρήσαντας ἰδών, προσελθὼν λάθρα κατεσκόπουν τὸ τί ἂν ἐν κρυφαίῳ εἰσιόντες πράττοιτε, καὶ ἐπειδὴ εὐχομένους εἶδον, ὑπεχώρησα· ἐλεήσας δὲ ὑμᾶς ἀνέμεινα, ὅπως ἐξιοῦσιν προσομιλήσας πείσω μὴ ἀπατᾶσθαι. οὔτε γὰρ θεός ἐστιν οὔτε πρόνοια, ἀλλὰ γενέσει τὰ πάντα ὑπόκειται, ὡς ἐγὼ ἐφ' οἷς πέπονθα πεπληροφόρημαι, ἐκ πολλοῦ ἀκριβῶν τὸ μάθημα. μὴ οὖν ἀπατῶ, τέκνον. εἴτε γὰρ εὔχῃ εἴτε μή, τὰ ἐκ τῆς γενέσεως πάσχειν ἀνάγκην ἔχεις· εἰ γὰρ εὐχαί τι ἐδύναντο ἢ τὸ εὖ ποιεῖν, αὐτὸς ἂν ἐν τοῖς κρείττοσιν ἤμην.","english":"and thus we feasted with her and blessed God. Then Peter, seeing the crowd that had entered, sat down and bade us sit beside him, and began to instruct us, first persuading us as to why he had sent us ahead from the baptism and had himself delayed and then come. And he said the reason was this: \"As soon as you departed,\" he said, \"an old working man came in with me, stealthily hiding himself, having spied on us beforehand (as he later confessed) to see what we might do when we entered the secluded place. He secretly got out and followed. Approaching at a suitable place and greeting me, he said: 'I have been following you for a long time and wishing to converse with you, but I was ashamed lest you be angry with me as a meddler. Now, if you wish, I will say what seems true to me.' And I answered: 'Tell us what seems good to you, and we will receive you; even if what is said is not truly good, since you wished to say what seems good to you with good intention.' And the old man began to speak thus: 'Seeing you bathed in the sea and withdrawing to the hidden place, I approached secretly and spied on what you might do entering the secret place, and when I saw you praying, I withdrew. But taking pity on you, I waited so that I might speak to you as you came out and persuade you not to be deceived. For there is neither God nor providence, but everything is subject to fate, as I have been fully convinced by what I have suffered, having studied the doctrine thoroughly for a long time. So do not be deceived, child. For whether you pray or not, you are compelled to suffer what comes from fate; for if prayers could accomplish anything or do good, I myself would be among the better off.'","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"γέρων ἐργάτης","severity":"info","text":"The 'old working man' (γέρων ἐργάτης) is a stock figure in early Christian polemic, often representing a skeptical or philosophically trained interlocutor. Here he argues for astral determinism (γένεσις), a common Hellenistic view opposed by Christian providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γένεσις","severity":"info","text":"γένεσις here means 'fate' or 'astral determinism', not 'birth' or 'origin'. The old man claims everything is subject to γένεσις, a fatalistic doctrine that Clement's Peter refutes elsewhere in the homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ οὕτως ... Τότε λοιπὸν","severity":"info","text":"The passage transitions from a communal meal to Peter's didactic narrative. The phrase 'Then Peter, seeing the crowd that had entered' marks a shift from action to embedded speech, typical of Clementine homiletic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"οὔτε γὰρ θεός ἐστιν οὔτε πρόνοια","severity":"info","text":"The old man's denial of God and providence echoes Epicurean and Stoic-adjacent arguments. Similar skeptical positions are refuted in other early Christian apologies, e.g., Justin's Dialogue with Trypho and the Clementine Recognitions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προκατασκοπήσας","severity":"caution","text":"The verb προκατασκοπήσας ('having spied on beforehand') is rare in patristic Greek. Its precise nuance here—whether the old man spied from the start or only after the group entered—is ambiguous; the translation follows the latter reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The old man's claim to have 'studied the doctrine thoroughly' (ἀκριβῶν τὸ μάθημα) could refer to astrological lore or to a specific philosophical school; the text does not specify.","The phrase 'ἐν εὐκαίρῳ τόπῳ' ('at a suitable place') is vague; it may indicate a specific location in the narrative or be a rhetorical placeholder."],"confidence":"high","notes":[]},{"i":226,"ref":"p226","source":"καὶ νῦν εἰ μή σε ἀπατᾷ ἡ πενιχρά μου αὕτη ἐσθής, οὐκ ἀπιστήσεις οἷς λέγω. ἐν πολλῇ βίου ποτὲ ὢν περιουσίᾳ, πολλὰ καὶ θεοῖς ἔθυον καὶ δεομένοις παρεῖχον, καὶ ὅμως εὐχόμενός τε καὶ εὐσεβῶν τὴν πεπρωμένην ἐκφυγεῖν οὐκ ἠδυνήθην. κἀγὼ ἔφην· Τίνα ἐστὶν ἃ πέπονθας; ὁ δὲ ἀπεκρίνατο· ὐκ ἀνάγκη λέγειν νῦν, ἴσως ἐπὶ τέλει ἀκούσει τίς τε ὢν ἐγὼ καὶ τίνων ἐν ποίαις βίου περιστάσεσιν γέγονα. νῦν δὲ ὅτι γεΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nνέσει τὰ πάντα ὑπόκειται, πληροφορηθῆναί σε θέλω. κἀγὼ ἔφην· ἰ γενέσει τὰ πάντα ὑπόκειται καὶ τοῦτο οὕτως ἔχειν πεπληροφόρησαι, σεαυτῷ ἐναντία νοῶν συμβουλεύεις. εἰ μὲν γὰρ παρὰ γένεσιν οὐ δυνατὸν οὐδὲ τὸ φρονεῖν, τί ματαιοπονεῖς συμβουλεύων γενέσθαι ὃ γενέσθαι ἀδύνατόν ἐστιν; ἀλλ' ἔτι μὴν εἰ γένεσις ὑφέστηκεν, μὴ σπεῦδε πείθειν ἐμὲ μὴ σέβειν τὸν καὶ τῶν ἄστρων δεσπότην, οὗ θέλοντος καὶ μὴ γενέσθαι τι, γενέσθαι δυνατόν. αἰεὶ γὰρ τὸ ὑποκείμενον τῷ ἡγουμένῳ πείθεσθαι ἀνάγκην ἔχει. τὸ μέντοι τοὺς νομιζομένους θεοὺς σέβειν γενέσεως ἐπικρατούσης περιττόν ἐστιν. οὔτε γὰρ παρὰ τὸ δοκοῦν τῇ πεπρωμένῃ τι γίνεται οὔτε αὐτοί τι ποιεῖν δύνανται, τῇ καθόλου [αὐτῶν] ὑποκείμενοι γενέσει. εἰ γένεσις ἔστιν, ἀντίκειται τὸ μὴ πρῶτον ἄρχειν. ὑποκεῖσθαι οὐ δύναται ὡς ἀγένητον ἑαυτοῦ πρεσβύτερον μηδὲν ἔχον. Τοιαῦτα πρὸς ἀλλήλους λεγόντων ἡμῶν, πολὺς παρέστη ὄχλος. καὶ τότε ἐγὼ εἰς τὸν ὄχλον ἀποβλέπων ἔφην·","english":"And now, if this shabby clothing of mine does not deceive you, you will not disbelieve what I say. Once, when I was in great abundance of life, I sacrificed much both to the gods and provided for the needy, and yet, though I prayed and was pious, I was unable to escape fate. And I said: What are the things you have suffered? And he answered: There is no need to speak now; perhaps at the end you will hear who I am and of what lineage, and in what circumstances of life I have been. But now I want you to be fully convinced that everything is subject to genesis. And I said: If everything is subject to genesis, and you are fully convinced that this is so, you advise me while thinking contrary to yourself. For if it is not possible even to think contrary to genesis, why do you labor in vain advising that what is impossible to happen should happen? But still, if genesis exists, do not hasten to persuade me not to worship the master even of the stars, by whose will it is possible for something not to happen, and for something to happen. For that which is subject must always obey that which rules. However, to worship the so-called gods when genesis prevails is superfluous. For nothing happens contrary to what is fated, nor can they themselves do anything, being subject to universal genesis. If genesis exists, the contrary is that the first does not rule. That which is subject cannot, as unbegotten, have anything older than itself. While we were saying such things to each other, a large crowd stood by. And then, looking at the crowd, I said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γένεσις","severity":"info","text":"γένεσις (genesis) here denotes astrological fate or birth-determination, a key concept in Clementine polemic against fatalism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The debate over γένεσις reflects a common second- and third-century Christian argument against astrological determinism, often linked to Stoic or Gnostic views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialectical exchange within a narrative frame, where the old man’s claim that all is subject to genesis is countered by the speaker’s logical reductio ad absurdum.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that if genesis rules, even the gods are subject to it, parallels Clementine Homilies 2–3 and the Pseudo-Clementine Recognitions, where Peter refutes astrological fate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna or corruption after 'νῦν δὲ ὅτι γε' (likely 'γενέσει'), and the English draft supplies 'genesis' without manuscript certainty.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker turns the old man’s fatalism against him: if genesis governs all, then advice to change is futile, and worship of subordinate gods is pointless.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ καθόλου [αὐτῶν] ὑποκείμενοι γενέσει' has a bracketed 'αὐτῶν' in the edition, possibly a scribal addition; the sense is that the gods themselves are subject to universal genesis.","The English draft renders 'γένεσις' as 'genesis' throughout, but the term may also carry the sense of 'birth' or 'origin' in a non-astrological context; the context favors astrological fate."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":227,"ref":"p227","source":"Ἐγὼ καὶ τὸ ἐμὸν φῦλον ἐκ προγόνων θεὸν σέβειν παρειληφὼς καὶ παράγγελμα ἔχων γενέσει μὴ προσανέχειν (λέγω δὴ τῷ τῆς ἀστρολογίας μαθήματι), διὰ τοῦτο οὐ προσέσχον. ὅθεν ἀστρολογίας μὲν οὔκ εἰμι ἔμπειρος, ὧν δέ εἰμι, ὑφηγήσομαι. ἐπειδὴ γένεσιν ἀπὸ αὐτῆς τῆς κατὰ τὴν γένεσιν ἐπιστήμης ἀνασκευάζειν οὐ δύναμαι, βούλομαι ἄλλῳ τρόπῳ ἀποδεῖξαι ὅτι κατὰ πρόνοιαν διοικεῖται τὰ πράγματα καὶ ἕκαστος πρὸς ἃ πράττει τιμῆς ἢ κολάσεως τεύξεται, εἴτε νῦν εἴτε αὖθις, οὐθέν μοι διαφέρει, πλὴν ὅτι πάντως ἀπολαύσει ἕκαστος ὧν ἔπραξεν. ἡ δὲ ἀπόδειξις τοῦ μὴ εἶναι γένεσίν ἐστιν αὕτη. τῶν παρεστώτων εἴ τις ὀφθαλμῶν ἐστέρηται ἢ κυλλὴν τὴν χεῖρα ἔχει ἢ χωλὸν τὸν πόδα ἢ ἕτερόν τι περὶ σῶμα, ὃ ὑποστροφὴν πρὸς ἴασιν πάλιν οὐκ ἔχει καὶ παντὸς ἰατικοῦ ἐπαγγέλματος ἐκτός ἐστιν, ὃν οὐδὲ ἀστρολόγοι ἰᾶσθαι ἐπαγγέλλονται, ὅτι μὴ ἀπὸ τοῦ μακροῦ αἰῶνος τοιοῦτόν τι γέγονεν, ἐγὼ δὲ θεοῦ δεηθεὶς τὴν ἴασιν παράσχω, ὁπότε ἐκ γενέσεως κατόρθωσιν τὸ τοιοῦτο οὐδέποτε λαβεῖν ἠδυνήθη–τούτου οὕτως γενομένου οὐχ ἁμαρτάνουσιν οἱ τὸν πάντα δημιουργήσαντα θεὸν βλασφημοῦντες; καὶ ὁ γέρων ἀπεκρίνατο· Βλασφημεῖν γάρ ἐστιν τὸ λέγειν γενέσει ὑποκεῖσθαι τὰ πάντα; κἀγὼ ἀπεκρινάμην· Καὶ πάνυ· εἰ γὰρ πᾶσαι αἱ τῶν ἀνθρώπων ἁμαρτίαι καὶ ἀσέβειαι καὶ ἀσέλγειαι ἐξ ἀστέρων γίνονται, οἱ δὲ ἀστέρες ταῦτα ποιεῖν ὑπὸ θεοῦ ἐτάγησαν, ἵνα πάντων χαλεπῶν ἀποτελεστικοὶ γένωνται, αἱ πάντων ἁμαρτίαι εἰς αὐτὸν ἀναφέρονται, τὸν τὴν γένεσιν θέντα ἐν τοῖς ἄστροις. καὶ ὁ γέρων ἀπεκρίνατο·","english":"I and my family, having received from our ancestors the worship of God and having the commandment not to pay attention to birth (I mean the science of astrology), for this reason I did not pay attention. Hence I am not experienced in astrology, but I will explain what I am. Since I cannot refute birth from the very science of birth, I wish to demonstrate in another way that affairs are administered according to providence and that each person, according to what he does, will meet with honor or punishment, whether now or later, it makes no difference to me, except that each will certainly enjoy the consequences of what he has done. And the proof that birth does not exist is this: if one of those present is deprived of eyes, or has a crippled hand, or a lame foot, or some other bodily defect which has no return to healing and is beyond any medical art, which even astrologers do not claim to heal, because such a thing has occurred from the long ages, but I, having prayed to God, provide the healing, since such a thing could never be corrected from birth—if this happens, do not those who blaspheme the God who created everything sin? And the old man answered: Is it blasphemy to say that everything is subject to birth? And I answered: Very much so; for if all human sins and impieties and debaucheries come from the stars, and the stars were ordered by God to produce these things, so that they become the agents of all evils, then all sins are referred back to him who placed birth in the stars. And the old man answered:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γένεσις","severity":"info","text":"γένεσις here means 'birth' in the astrological sense of a person's nativity or horoscope, not simply physical birth. The speaker contrasts it with divine providence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The speaker's claim to heal incurable defects through prayer reflects early Christian apologetic arguments against astrological determinism, common in second-century debates.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a rhetorical exchange: the speaker presents a proof against astrology, then the old man challenges it, and the speaker responds with a theological argument about divine responsibility.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker argues that if all sins originate from stars ordered by God, then God is ultimately responsible for evil—a theodicean problem used to refute astrological fate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna or unclear transition after 'καὶ ὁ γέρων ἀπεκρίνατο·' at the end; the English draft breaks off mid-sentence, suggesting the passage is incomplete.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὧν δέ εἰμι, ὑφηγήσομαι' is ambiguous: it could mean 'I will explain what I am' (as in the English draft) or 'I will explain the things I know'.","The final clause 'καὶ ὁ γέρων ἀπεκρίνατο·' is cut off; the old man's response is missing, leaving the argument unresolved."],"confidence":"high","notes":[]},{"i":228,"ref":"p228","source":"Ἀληθῶς μεγάλως ἔφης, ἀλλὰ πάσῃ σου τῇ ἀπαραβλήτῳ ἀποδείξει ἡ ἐμὴ ἐμποδίζει συνείδησις. ἐγὼ γὰρ ἀστρολόγος ὢν καὶ Ῥώμην πρῶτον οἰκήσας φιλωθείς τινι πρὸς γένους ὄντι Καίσαρος, αὐτοῦ τε καὶ τῆς συμβίου τὴν γένεσιν ἠπιστάμην καὶ ἱστορήσας ἀκολούθως τῇ γενέσει αὐτῶν τὰς πράξεις ἀποτελεσθείσας ἔργῳ σοὶ λόγῳ πείθεσθαι οὐ δύναμαι. ἦν γὰρ τῆς γενέσεως αὐτῆς τὸ διάθεμα ποιοῦν μοιχάδας, ἰδίων δούλων ἐρώσας καὶ ἐπὶ ξένης ἐν ὕδασιν θνῃσκούσας. ὃ καὶ οὕτω γέγονεν. ἐρασθεῖσα γὰρ τοῦ ἰδίου δούλου καὶ μὴ φέρουσα τὸν ψόγον, φυγοῦσα σὺν αὐτῷ, ἐν ἀλλοδαπῇ ὁρμήσασα καὶ κοινωνήσασα αὐτῷ θαΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nλάσσῃ διεφθάρη. κἀγὼ ἀπεκρινάμην· Πῶς γινώσκεις ὅτι ἡ φυγοῦσα ἐν ἀλλοδαπῇ γενομένη τὸν δοῦλον ἔγημεν καὶ γήμασα ἐτελεύτησεν; καὶ ὁ γέρων· Ἀσφαλῶς οἶδα τἀληθῆ οὐχ ὅτι ἔγημεν (ὁπότε οὐδὲ ὅτι ἤρα ἐγίνωσκον), ἀλλὰ μετὰ τὴν αὐτῆς ἀπαλλαγὴν ὁ ἀδελφὸς ὁ τοῦ ἀνδρὸς αὐτῆς ἐμοὶ διηγήσατο πάντα τὰ κατὰ τὸν αὐτῆς ἔρωτα καὶ ὡς σεμνὸς ὤν (ἅτε δὴ ὁ ἀδελφός) οὐκ ἐβουλήθη μιᾶναι τὴν κοίτην καὶ πῶς βουλομένη καὶ αἰδουμένη αὐτὸν καὶ τὸν ψόγον ἡ τάλαινα (οὐκ ἔστιν γὰρ αὐτὴν μέμψασθαι, ὅτι ἐκ γενέσεως ταῦτα ποιεῖν καὶ πάσχειν ἠναγκάζετο) ὄνειρον εἴτε ἀληθῆ εἴτε ψευδῆ ἐπλάσατο οὐκ ἔχω λέγειν· ἔλεγεν γὰρ αὐτὴν εἰρηκέναι ὡς ὅτι· Ἐν ὁράματι ἐπιστάς τις ἐκέλευσέν μοι ἅμα τέκνοις ἐξαυτῆς τὴν Ῥωμαίων ἐκβῆναι πόλιν.","english":"Truly you have spoken greatly, but my conscience hinders me from accepting your incomparable demonstration. For I, being an astrologer and having first lived in Rome, became friends with a certain man who was related to Caesar by birth, and I knew the horoscope of both him and his wife, and having observed that their actions followed their horoscope and were accomplished in fact, I cannot be persuaded by your argument. For the configuration of her horoscope indicated that she would be an adulteress, would fall in love with her own slaves, and would die in a foreign land in the waters. And so it happened. For having fallen in love with her own slave and not bearing the reproach, she fled with him, and having rushed into a foreign land and having intercourse with him, she perished in the sea. And I replied: How do you know that the woman who fled, being in a foreign land, married the slave and, having married, died? And the old man said: I know the truth for certain, not that she married (since I did not even know that she was in love), but after her departure, her husband's brother related to me everything concerning her love, and how, being a virtuous man (since he was the brother), he did not wish to defile the marriage bed, and how, both desiring and being ashamed of him and of the reproach, the wretched woman (for it is not possible to blame her, since she was compelled by her horoscope to do and suffer these things) fabricated a dream, whether true or false I cannot say; for he said that she had stated: Someone standing by in a vision commanded me to leave the city of Rome immediately with my children.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀστρολόγος","severity":"info","text":"The speaker identifies himself as an astrologer, a key profession in the narrative, which sets up the conflict between astrological determinism and the Christian view of free will.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γένεσις","severity":"info","text":"γένεσις here means 'horoscope' or 'nativity chart', not 'birth' in a general sense; the astrologer reads the configuration (διάθεμα) of the stars at birth to predict fate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Καῖσαρ","severity":"info","text":"Reference to a man 'related to Caesar by birth' situates the story in the Roman imperial context, likely the 1st–2nd century CE, when astrology was popular among the elite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπεκρινάμην","severity":"info","text":"The passage shifts from the old man's direct speech to a dialogue: Clement (or the narrator) interjects with a question, then the old man continues his narrative, creating a layered storytelling structure.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ὄνειρον","severity":"info","text":"The woman's fabricated dream to justify leaving Rome echoes a motif in early Christian literature where dreams are used to authorize actions, but here it is presented as possibly false.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θαλάσσῃ","severity":"caution","text":"The Greek text at the end of the first paragraph is corrupt: 'θαΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ. λάσσῃ' appears to be a scribal or editorial intrusion; the intended word is likely θαλάσσῃ ('sea'), as in the English translation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (whether Clement or another interlocutor) is ambiguous; the text shifts from first-person narration to dialogue without clear markers.","The phrase 'ἐπὶ ξένης ἐν ὕδασιν θνῃσκούσας' could mean 'dying in a foreign land in the waters' (i.e., drowning) or 'dying in a foreign land by water' (e.g., shipwreck); the English draft opts for 'perished in the sea'."],"confidence":"high","notes":[]},{"i":229,"ref":"p229","source":"ὁ δὲ ἀνὴρ σσζεσθαι αὐτὴν σὺν τοῖς υἱοῖς σπεύδων αὐτίκα αὐτοὺς παιδευθησομένους εἰς τὰς Ἀθήνας ἐξέπεμψεν σὺν τῇ μητρὶ καὶ δούλοις, τρίτον δὲ νεώτερον υἱὸν ἔχων ἔσχεν παρ' αὐτῷ ὡς δὴ τοῦ χρηματίσαντος κατ' ὄναρ συνεῖναι αὐτὸν αὐτῷ ἐπιτρέψαντος. πολλοῦ δὲ χρόνου διελθόντος ὡς οὐκ ἔλαβεν γράμματα παρ' αὐτῆς, αὐτὸς πολλάκις πέμψας εἰς Ἀθήνας, ἐμὲ παραλαβὼν ὡς πάντων αὐτῷ γνησιώτερον ὄντα, ἐπὶ τὴν ζήτησιν ἐπορεύθη. πολλὰ μὲν οὖν αὐτῷ καὶ κατὰ τὴν ἀποδημίαν συνέκαμον προθύμως, μεμνημένος ὅτι τῆς πάλαι αὐτοῦ εὐδαιμονίας κοινωνόν με πάντων εἶχεν, ὑπὲρ πάντας αὐτοῦ με τοὺς φίλους ἀγαπῶν. καὶ δὴ ἀπεπλεύσαμεν αὐτῆς Ῥώμης καὶ οὕτως εἰς τὰ ἐνταῦθα τῆς Συρίας μέρη ἐγενόμεθα καὶ εἰς Σελεύκειαν παρεβάλομεν καὶ οὕτως ἐκβάντων ἡμῶν τοῦ πλοίου μετ' οὐ πολλὰς ἡμέρας ἀθυμῶν ἐτελεύτησεν, ἐγὼ δὲ ἐνταῦθα ἐλθών, ἑαυτὸν ἀποδοὺς τὰς διὰ τῶν χειρῶν ἔκτοτε μέχρι τοῦ δεῦρο πορίζω τροφάς.\n\nΤαῦτα τοῦ γέροντος εἰπόντος συνιδὼν ὅτι, ὃν ἔλεγεν τεθνάναι γέροντα, αὐτὸς ἦν (ἐξ ὧν ἔλεγεν) ὁ ὑμέτερος πατήρ, οὐκ ἐβουλήθην τὸ καθ' ὑμᾶς αὐτῷ συναντιβαλεῖν, μέχρις ἂν ὑμῖν προσανάθωμαι. πλὴν τὰ κατὰ τὴν ξενίαν αὐτοῦ καταμαθὼν καὶ τὴν ἐμὴν μηνύσας, ἀκριβείας ἕνεκα τοῦτο μόνον ἐπυθόμην τί ὄνομα τῷ γέροντι; ὁ δὲ ἔφη· Φαῦστος. Τί δὲ τοῖς διδύμοις υἱοῖς; ὁ δὲ ἀπεκρίνατο· Φαυστῖνος καὶ Φαυστινιανός. Τί δὲ τῷ τρίτῳ υἱῷ; ὁ δὲ εἶπεν· Κλήμης. Τί δὲ τῇ τούτων μητρὶ ὄνομα; ὁ δὲ ἔφη· Ματτιδία. ὑπὸ συμπαθείας οὖν ἐγὼ σύνδακρυς γενόμενος, ἀπολύσας τοὺς ὄχλους ἦλθον πρὸς ὑμᾶς, ἵνα μετὰ τὴν ἁλῶν κοινωνίαν ταῦτα προσανάθωμαι ὑμῖν.","english":"The man, eager that she be saved together with her sons, immediately sent them to Athens to be educated, along with their mother and slaves, but kept his third, younger son with him, as the one who had appeared in a dream had permitted him to keep the boy with him. After a long time had passed, since he received no letters from her, he himself sent many times to Athens, and taking me along as the most genuine of all his friends, he set out on the search. I labored eagerly with him through many hardships during the journey, remembering that he had made me a partner in all his former prosperity, loving me more than all his other friends. And so we sailed from Rome and thus came to these parts of Syria, and we put in at Seleucia, and after we disembarked from the ship, within not many days he died of grief, and I came here, and since then, supporting myself by the work of my hands, I have procured my food up to the present.\n\nWhen the old man said these things, I realized that the old man he said had died was himself (from what he said) your father, but I did not wish to confront him with the matter concerning you until I had consulted with you. However, having learned the circumstances of his hospitality and having revealed my own, for the sake of accuracy I asked only this: what was the old man's name? He said: Faustus. And what were the names of the twin sons? He answered: Faustinus and Faustinianus. And what was the name of the third son? He said: Clement. And what was the name of their mother? He said: Mattidia. Therefore, overcome with sympathy and in tears, I dismissed the crowds and came to you, so that after sharing salt with you I might consult with you about these matters.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"εἰς τὰς Ἀθήνας","severity":"info","text":"Athens was a traditional center of education in the Roman Empire, often mentioned in early Christian literature as a destination for pagan learning.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνησιώτερον","severity":"info","text":"The comparative adjective γνησιώτερον means 'more genuine' or 'more legitimate,' here indicating the closest or most trusted friend.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ γέροντος εἰπόντος","severity":"info","text":"This genitive absolute marks a narrative shift from the old man's speech to Peter's internal realization and subsequent actions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σελεύκειαν","severity":"info","text":"Seleucia Pieria was the port city of Antioch in Syria, a common landing point for travelers from the west.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Φαῦστος, Φαυστῖνος, Φαυστινιανός, Κλήμης, Ματτιδία","severity":"info","text":"These names (Faustus, Faustinus, Faustinianus, Clement, Mattidia) are central to the Clementine romance and appear consistently in the Pseudo-Clementine tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σύνδακρυς","severity":"caution","text":"The adjective σύνδακρυς ('in tears together') is rare; the text may be emended or reflect a variant reading, but the sense of shared weeping is clear.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τρίτον δὲ νεώτερον υἱὸν ἔχων' could mean either 'having a third, younger son' or 'having a third son, the younger one'; the translation takes the former.","The identity of the dream figure (τοῦ χρηματίσαντος κατ' ὄναρ) is not specified; it may be a divine or angelic figure."],"confidence":"high","notes":[]},{"i":230,"ref":"p230","source":"πρὸ δὲ τοῦ ἁλῶν μεταλαβεῖν εἰπεῖν ὑμῖν οὐκ ἐβουλήθην, μήπως ὑπὸ λύπης νικηθέντες ἐν τῇ τοῦ βαπτίσματος ἡμέρᾳ πενθοῦντες διατελέσητε, ὁπότε καὶ ἄγγελοι χαίρουσιν. ταῦτα τοῦ Πέτρου λέγοντος ἐδακρύομεν οἱ πάντες μετὰ τῆς μητρός. ὁ δὲ δακρύοντας ἡμᾶς ἰδὼν ἔφη· Νῦν ἕκαστος ὑμῶν φόβῳ τῷ πρὸς τὸν θεὸν γενναίως φερέτω τὰ λεχθέντα· οὐ γὰρ δὴ σήμερον ὑμῖν ἐτελεύτησεν ὁ πατήρ, ἀλλὰ καὶ ἔκπαλαι, ὡς ὑμεῖς στοχαζόμενοι εἰρήκατε. Ταῦτα τοῦ Πέτρου εἰπόντος ἡ μήτηρ μὴ φέρουσα βοῶσα ἔφη· ἴμοι ἄνερ, ἡμᾶς ἀγαπῶν ἀκριτὶ ἐτελεύτησας, ἡμεῖς δὲ ζῶντες φῶς ὁρῶμεν καὶ τροφῆς μεταλαμβάνομεν. οὔπω δὲ τῆς μιᾶς ταύτης ὀλολυγῆς παυσαμένης ἰδοὺ ὁ γέρων εἰσῄει καὶ ἅμα τῷ βούλεσθαι αὐτὸν τῆς κραυγῆς\n\nτὴν αἰτίαν πυνθάνεσθαι εἰς τὴν γυναῖκα ἐμβλέψας ἔφη· ἴμοι, τί θέλει τοῦτο εἶναι; τίνα ὁρῶ; προσελθὼν δὲ καὶ ἀκριβέστερον ἐνιδὼν καὶ ὁραθεὶς περιεπλέκετο. οἱ δὲ ὑπὸ χαρᾶς αἰφνιδίου διεφώνουν ἀμφότεροι καὶ λαλεῖν ἀλλήλοις βουλόμενοι, ἀφασίᾳ συσχεθέντες ἐκ τῆς ἀπλήστου χαρᾶς οὐκ ἐδύναντο κρατεῖν. πλὴν μετ' οὐ πολὺ ἡ μήτηρ· Ἔχω σε, Φαῦστε, τὸν κατὰ πάντα μοι γλυκύτατον. πῶς ἄρα ζῇς, ὃν ὡς τεθνεῶτα μικρῷ τάχιον ἠκούσαμεν; πλὴν οὗτοί εἰσιν ἡμῶν υἱοί, Φαυστῖνος, Φαυστινιανὸς καὶ Κλήμης. ταῦτα εἰπούσης ἡμεῖς οἱ τρεῖς προσπεσόντες αὐτῷ καὶ καταφιλοῦντες ἀμαυρῶς πως τὴν μορφὴν αὐτοῦ ἀνεφέρομεν. Ταῦτα βλέπων ὁ Πέτρος ἔφη· Σὺ εἶ Φαῦστος, ὁ ταύτης ἀνὴρ καὶ τῶν αὐτῆς παίδων πατήρ; ὁ δὲ ἔφη· Ἐγώ εἰμι. καὶ ὁ Πέτρος· Πῶς οὖν μοι τὰ σεαυτοῦ ὡς περὶ ἄλλου διηγήσω, πόνους εἰπὼν καὶ λύπην καὶ τάφον; καὶ ὁ πατὴρ ἀπεκρίνατο·","english":"Before partaking of the salt, I did not wish to speak to you, lest, overcome by grief, you should spend the day of baptism in mourning, when even angels rejoice. While Peter was saying this, we all wept together with our mother. Seeing us weeping, he said: “Now let each of you, out of fear of God, bear what has been said nobly; for your father did not die today, but long ago, as you yourselves have surmised and said.” When Peter said this, our mother, unable to bear it, cried out: “Alas, my husband, you died loving us without distinction, while we, living, see the light and partake of food.” But before this single lament had ceased, behold, the old man entered, and as he was about to inquire into the cause of the outcry, he looked at the woman and said: “Alas, what does this mean? Whom do I see?” Approaching and looking more closely, and being seen, he embraced her. Both, from sudden joy, were speechless, and though wishing to speak to each other, they were seized by aphasia from insatiable joy and could not control themselves. Yet after a short time, our mother said: “I have you, Faustus, who are to me the sweetest in every way. How is it that you live, whom we heard a little while ago as dead? But these are our sons, Faustinus, Faustinianus, and Clement.” When she said this, we three fell upon him and, kissing him, somehow dimly recalled his form. Seeing this, Peter said: “Are you Faustus, the husband of this woman and the father of her children?” He replied: “I am.” And Peter said: “How then did you relate to me your own affairs as if about another, telling of labors, grief, and a tomb?” And our father answered:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸ δὲ τοῦ ἁλῶν μεταλαβεῖν","severity":"info","text":"The phrase 'before partaking of the salt' refers to a pre-baptismal ritual of tasting salt, symbolizing purification and preparation for baptism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἁλῶν","severity":"info","text":"In early Christian practice, salt was used in baptismal rites as a symbol of wisdom and preservation, often given to catechumens before the sacrament.","cites":[],"named_sources":["Justin Martyr First Apology 61"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀφασίᾳ","severity":"info","text":"The term 'aphasia' here denotes a temporary loss of speech due to overwhelming joy, not a medical condition, emphasizing the emotional intensity of the reunion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα τοῦ Πέτρου λέγοντος ἐδακρύομεν","severity":"info","text":"This passage is a narrative climax in the homily, transitioning from Peter's teaching to the emotional reunion of the family, highlighting the theme of recognition and joy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Ἔχω σε, Φαῦστε","severity":"info","text":"The reunion scene echoes the recognition motif in Homer's Odyssey (e.g., Odysseus and Penelope), adapted here to a Christian context of familial restoration.","cites":[],"named_sources":["Homer Odyssey 23"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Κλήμης","severity":"info","text":"Clement's self-identification as a son in this narrative reinforces the pseudepigraphal tradition that Clement of Rome was a companion of Peter, shaping later hagiography.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'old man' entering is ambiguous in the Greek; the context suggests it is Faustus, but the text does not explicitly name him until the mother's speech."],"confidence":"high","notes":[]},{"i":231,"ref":"p231","source":"Πρὸς γένους ὑπάρχων Καίσαρος καὶ περίφωρος μὴ θέλων γενέσθαι, εἰς ἄλλου τινὸς τὴν ἐξήγησιν ἀνετυπωσάμην, ἵνα αὐτὸς ὅστις εἰμὶ μὴ νοηθῶ. ᾔδειν γὰρ ὅτι, ἂν γνώριμος γένωμαι, οἱ κατὰ τόπον ἡγούμενοι ἀκούσαντες, Καίσαρι κεχαρισμένα ποιοῦντες ἀνακαλέσαντες, τὴν τοῦ βίου μοι εὐδαιμονίαν περιθήσουσιν, ὅπερ ἀπεταξάμην. οὐ γὰρ ἠδυνάμην, περὶ τῶν ἐμοὶ ἠγαπημένων τὰ μέγιστα ὡς περὶ θανόντων κρίνας, πρὸς τὴν τοῦ βίου τρυφὴν ἑαυτὸν ἀποδιδόναι. καὶ ὁ Πέτρος ἔφη· Ταῦτα μὲν ἐποίησας ὡς ἐβουλεύσω, περὶ δὲ γενέσεως ἆρα ψευδόμενος διισχυρίζου ἢ ὡς ἀληθεύων ἐβεβαίους; καὶ ὁ πατὴρ ἔφη· ὐ ψεύσομαι πρὸς σέ, ἀληθῶς ὡς οὔσης γενέσεως ἐβεβαίουν. εἰμὶ γὰρ οὐκ ἀμύητος τοῦ θεωρήματος, πλὴν συνῆν μοί τις, ἀστρολόγων ἄριστος, ἀνὴρ ἰγύπτιος, Ἀννουβίων ὀνόματι, ὅστις ἐν ταῖς ἀποδημίαις κατ' ἀρχάς μοι φιλωθεὶς τὸν τῆς ἐμῆς συμβίου μετὰ τῶν τέκνων θάνατον ἐδήλου. καὶ ὁ Πέτρος ἔφη· ὐκοῦν ἔργῳ πέπεισαι ὅτι οὐ συνέστηκεν τὰ κατὰ γένεσιν; καὶ ὁ πατὴρ ἀπεκρίνατο· Ἀνάγκη με πάντα τὰ ὑποτρέχοντά μου εἰς τὸν νοῦν ἐκτίθεσθαί σοι, ἵνα πρὸς αὐτὰ ἀκούων μανθάνειν ἔχω. πολλὰ πταίειν οἶδα τοὺς ἀστρολόγους, πολλὰ δὲ καὶ ἀληθεύειν. ὑποπτεύω οὖν μήπως ἃ μὲν ἀκριβοῦσιν, ἀληθεύουσιν, ἃ δὲ πταίουσιν, ἀμαθίᾳ πάσχουσιν, ὡς ὑπονοεῖν με τὸ μὲν μάθημα συνεστάναι, αὐτοὺς δὲ δι' ἀμαθίαν ψεύδεσθαι διὰ τὸ μὴ πάντας περὶ πάντων ἀκριβοῦν δύνασθαι. καὶ ὁ Πέτρος ἀπεκρίνατο· Ἔπεχε μήπως περὶ ὧν ἀληθεύουσιν, ἐπιτυγχάνουσιν καὶ οὐχὶ ἀκριβοῦντες λέγουσιν. ἀνάγκη γὰρ πᾶσα ἐκ πολλῶν τῶν λεγομένων ἀποβαίνειν τινά. καὶ ὁ γέρων ἔφη·","english":"Being of the lineage of Caesar and not wishing to be recognized, I set forth the account as if it were another’s, so that I myself might not be known. For I knew that if I became known, the local leaders, upon hearing, would recall me, doing what is pleasing to Caesar, and would place upon me the happiness of life, which I had renounced. For I could not, having judged the greatest things concerning those I loved as if they were dead, give myself over to the luxury of life. And Peter said: You did these things as you planned, but concerning fate, did you assert it falsely or confirm it as truth? And the father said: I will not lie to you; I confirmed it as truth, as if fate existed. For I am not uninitiated in the theory; moreover, there was with me a certain man, the best of astrologers, an Egyptian named Annoubion, who, having become my friend during my travels from the beginning, foretold the death of my wife and children. And Peter said: Then are you convinced by experience that the matter of fate does not hold? And the father answered: I must set forth everything that comes into my mind to you, so that I may learn by hearing your response. I know that astrologers often err, but also often speak truth. I suspect, therefore, that perhaps what they get right they speak truly, and what they err in they suffer through ignorance, so that I am inclined to think the science itself holds, but they themselves lie through ignorance, because they cannot all be accurate about everything. And Peter answered: Beware lest concerning what they speak truly, they hit upon it by chance and not by accuracy. For it is entirely necessary that out of many statements some turn out true. And the old man said:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Πρὸς γένους ὑπάρχων Καίσαρος","severity":"info","text":"The claim of being of Caesar's lineage is a narrative device in the Pseudo-Clementine literature, emphasizing the protagonist's high status and the renunciation of worldly ties.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γένεσις","severity":"info","text":"γένεσις here means 'fate' or 'astrological destiny,' a key concept in the debate about determinism versus free will in early Christian thought.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀννουβίων","severity":"info","text":"Annoubion is an Egyptian astrologer, a stock figure in Hellenistic literature representing foreign wisdom; the name may be related to the god Anubis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue between Peter and the father, typical of the Pseudo-Clementine homilies, where Peter refutes astrological determinism through question-and-answer.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that astrologers sometimes hit truth by chance parallels similar critiques in Cicero's De Divinatione and early Christian apologetics against astrology.","cites":[],"named_sources":["Cicero De Divinatione"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna or unclear reading at the father's reply beginning 'ὐ ψεύσομαι' (likely 'οὐ ψεύσομαι'), and the English draft omits the father's final speech, which is incomplete in the source.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The father's opening reply in Greek begins with 'ὐ ψεύσομαι', likely a scribal error for 'οὐ ψεύσομαι' ('I will not lie'), but the exact reading is uncertain. The passage ends abruptly with the old man's speech cut off, suggesting a textual break."],"confidence":"high","notes":[]},{"i":232,"ref":"p232","source":"Πῶς οὖν ἔστιν περὶ τούτου πληροφορηθῆναι, τὸ εἴτε συνέστηκεν τὸ κατὰ τὴν γένεσιν ἢ οὔ; ἀμφοτέρων οὖν σιωπώντων ἔφην ἐγώ· Ἐπειδὴ τὸ μάθημα ἀκριβῶς ἐπίσταμαι, ὁ δὲ κύριος καὶ ὁ πατὴρ οὐχ οὕτως, ἤθελον εἰ αὐτὸς Ἀννουβίων παρῆν, καὶ ἐπὶ τοῦ πατρὸς ἐποιησάμην λόγον. οὕτω γὰρ ἂν τὸ πρᾶγμα εἰς φανερὸν ἐλθεῖν ἠδύνατο, τεχνίτου πρὸς ὁμότεχνον τὴν ζήτησιν ἐσχηκότος. καὶ ὁ πατὴρ ἀπεκρίνατο· Ποῦ οὖν δυνατόν ἐστιν Ἀννουβίωνι συντυχεῖν; καὶ ὁ Πέτρος ἔφη· Ἐν Ἀντιοχείᾳ· ἐκεῖ γὰρ μανθάνω Σίμωνα τὸν μάγον ὄντα, ᾧ Ἀννουβίων παρεπόμενος ἀχώριστός ἐστιν. ὡς ἂν οὖν ἐκεῖ γενώμεθα, ἐάν γε καταλάβωμεν αὐτούς, ἡ ζήτησις γενέσθαι δύναται. καὶ ὁμῶς πολλὰ διαλεχθέντες καὶ ἐπὶ τῷ ἀναγνωρισμῷ χαρέντες καὶ\n\nθεῷ εὐχαριστήσαντες ἑσπέρας ἐπικαταλαβούσης εἰς ὕπνον ἐτράπημεν.\n\n[ Μ Λ ] Ὄρθρου δὲ γενομένου ὁ πατὴρ μετὰ τῆς μητρὸς ἡμῶν καὶ τῶν τριῶν υἱῶν εἰσελθών, ἔνθα ὁ Πέτρος ἦν, προσαγορεύσας ἐκαθέσθη, ἔπειτα καὶ ἡμεῖς αὐτοῦ κελεύσαντος. καὶ ὁ Πέτρος τῷ πατρὶ προσεμβλέψας ἔφη· Σπεύδω ὁμόφρονά σε γενέσθαι γυναικὶ καὶ τέκνοις, ὅπως αὐτοῖς καὶ ἐνταῦθα ὁμοδίαιτος ᾖς κἀκεῖ μετὰ τὸν χωρισμὸν τῆς ψυχῆς ἀπὸ τοῦ σώματος συνόντα ἄλυπον ἔσεσθαι. ἢ γὰρ οὐ τὰ μέγιστά σε λυπεῖ καὶ αὐτοὺς τὸ μὴ ἀλλήλοις συνεῖναι; καὶ ὁ πατήρ· Καὶ πάνυ γε. καὶ ὁ Πέτρος·","english":"How then is it possible to be assured concerning this, whether the account of the birth holds together or not? When both were silent, I said: Since I know the teaching accurately, but the lord and father do not, I would have wished that Annubion himself were present, and I would have made the argument before my father. For in this way the matter could be brought to light, with a craftsman holding the inquiry with a fellow craftsman. And my father answered: Where then is it possible to meet Annubion? And Peter said: In Antioch; for I learn that Simon the Magician is there, with whom Annubion is inseparably attendant. So when we get there, if indeed we overtake them, the inquiry can take place. And after conversing much together, rejoicing at the recognition and giving thanks to God, when evening overtook us we turned to sleep.\n\nAt dawn, my father, together with my mother and the three sons, entered where Peter was, greeted him, and sat down, and then we also sat at his bidding. And Peter, looking at my father, said: I am eager that you become of one mind with your wife and children, so that you may live with them here in harmony and there, after the separation of the soul from the body, be together without grief. For does it not grieve you and them greatly that you are not together? And my father said: Very much so. And Peter said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀννουβίων","severity":"info","text":"Annubion is a figure associated with Simon Magus, possibly an astrologer or magician, appearing in the pseudo-Clementine literature as a companion of Simon.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σίμωνα τὸν μάγον","severity":"info","text":"Simon Magus is a Samaritan magician and religious figure, often portrayed in early Christian literature as a heretic and opponent of Peter. His presence in Antioch is a recurring motif in the pseudo-Clementine narratives.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὄρθρου δὲ γενομένου","severity":"info","text":"This phrase marks a temporal transition to the next day, a common narrative device in the homily to structure the sequence of events.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁμόφρονά","severity":"info","text":"The term 'of one mind' emphasizes the theme of familial harmony and doctrinal agreement, central to the homily's exhortation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μετὰ τὸν χωρισμὸν τῆς ψυχῆς ἀπὸ τοῦ σώματος","severity":"info","text":"This phrase reflects a Platonic or dualistic view of the soul's separation from the body, paralleling similar expressions in early Christian eschatological discourse.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Annubion is not fully clarified; he may be a historical or legendary figure. The phrase 'τὸ κατὰ τὴν γένεσιν' could refer to a specific astrological or genealogical account, but the exact referent is ambiguous."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":233,"ref":"p233","source":"ἰ οὖν καὶ ἐνταῦθα τὸ ἀλλήλων κεχωρίσθαι λυπεῖ, μετὰ θάνατον πάντως ὀφειλόμενον ὑμῖν μετ' ἀλλήλων μὴ εἶναι, πόσῳ γε μᾶλλον οὐ λυπήσει σὲ μὲν ἄνδρα σοφὸν ὄντα τῷ τῆς γνώμης σου λόγῳ τῶν σῶν κεχωρίσθαι, αὐτοὺς δὲ πολὺ μᾶλλον ὀδυνᾶσθαι τῷ εἰδέναι, ὅτι σε ἄλλα φρονοῦντα αἰώνιος μένει κόλασις·ητοῦ δόγματος ἀποφάσει; καὶ ὁ πατὴρ ἔφη· Ἀλλ' οὐκ ἔστιν, ὦ φίλτατε, τὸ ἐν ᾅδου ψυχὰς κολάζεσθαι αὐτῆς ἅμα τῷ ἀποστῆναι τοῦ σώματος εἰς ἀέρα λυομένης. καὶ ὁ Πέτρος ἔφη· Μέχρις οὖν ὅτε περὶ τούτου πείσομέν σε, ἀπόκριναί μοι· οὐ δοκεῖ σοι σὲ μὲν ἀπιστοῦντα τὴν κόλασιν μὴ λυπεῖσθαι, ἐκείνους δὲ πεπεισμένους ἀνάγκην ἔχειν περὶ σοῦ ἀνιᾶσθαι; καὶ ὁ πατήρ· Ἀκολούθως λέγεις. καὶ ὁ Πέτρος· Διὰ τί δὲ αὐτοὺς οὐκ ἀπαλλάξεις μεγίστης περὶ σοῦ λύπης τῇ θρησκείᾳ συνθέμενος, οὐ δυσωπίᾳ λέγω, ἀλλ' εὐγνωμοσύνῃ, περὶ τῶν λεγομένων σοι ὑπ' ἐμοῦ ἀκούων καὶ κρίνων εἰ ταῦτα οὕτως ἔχει ἢ οὔ; καὶ εἰ μὲν οὕτως ἔχει ὡς λέγομεν, καὶ ὧδε συναπολαύσεις τοῖς φιλτάτοις κἀκεῖ συναναπαύσῃ· εἰ δὲ ἐν τῇ τῶν λόγων σκέψει δείξῃς τὰ ὑφ' ἡμῶν λεγόμενα μῦθόν τινα ψευδῆ εἶναι, καὶ οὕτως καλῶς ποιήσεις, αὐτοὺς ὁμογνώμονάς σοι εἰληφώς, καὶ τοῦ κεναῖς ἐλπίσιν ἐπερείδεσθαι παύσεις καὶ ψευδῶν φόβων ἀπαλλάξεις. καὶ ὁ πατήρ· Πολλὰ φαίνῃ μοι εὔλογα λέγων. καὶ ὁ Πέτρος ἔφη· Τί οὖν ἐστιν τὸ κρατοῦν σε μὴ εἰς τὴν ἡμετέραν πίστιν ἐλθεῖν, λέγε, ἵνα εἰς αὐτὸ λέγειν ἀρξώμεθα. πολλὰ γάρ ἐστιν τὰ κρατοῦντα· τοὺς μὲν πεπεισμένους ἀσχολίαι ἀγορασμῶν, πράξεων, γεωργιῶν, φροντίδων καὶ ὅσα τοιαῦτα·","english":"If, then, here also being separated from one another grieves you, and after death you are certainly owed not being with one another, how much more will it not grieve you, a wise man, to be separated from your own by the reasoning of your opinion, and them to be much more pained by knowing that eternal punishment awaits you, who think otherwise, by the decree of the doctrine? And the father said: But it is not, dearest one, that souls are punished in Hades, being dissolved into air at the same time as they depart from the body. And Peter said: Until, then, we persuade you about this, answer me: does it not seem to you that you, disbelieving the punishment, are not grieved, but that they, being convinced, must be distressed about you? And the father: You speak consistently. And Peter: Why, then, do you not release them from the greatest grief concerning you by assenting to the religion, not, I say, out of shame, but out of goodwill, listening to what is said to you by me and judging whether these things are so or not? And if they are so as we say, you will both enjoy here with your dearest ones and rest there with them; but if in the examination of the arguments you show that what is said by us is some false myth, you will also do well, having taken them as of one mind with you, and you will stop them from relying on empty hopes and free them from false fears. And the father: You seem to me to say many reasonable things. And Peter said: What, then, is it that restrains you from coming to our faith? Tell me, so that we may begin to speak to that. For many things restrain: some are convinced by preoccupations with markets, business, farming, cares, and all such things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ ἐν ᾅδου ψυχὰς κολάζεσθαι","severity":"info","text":"The father denies that souls are punished in Hades, reflecting a common philosophical or heterodox view opposed to Christian eschatology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θρησκείᾳ","severity":"info","text":"θρησκείᾳ (religion) here refers specifically to Christian worship or faith, as Peter urges the father to assent to it.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogic exchange between Peter and the father, typical of the homily's catechetical style, advancing the argument for Christian belief.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The father's denial of post-mortem punishment aligns with Stoic or Epicurean views, which Clement's homily seeks to refute.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Peter's rhetorical strategy—offering to test the truth of claims—mirrors Socratic elenchus, a common feature in early Christian apologetics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῷ τῆς γνώμης σου λόγῳ","severity":"caution","text":"The phrase 'τῷ τῆς γνώμης σου λόγῳ' is ambiguous: it could mean 'by the reasoning of your opinion' or 'by the account of your judgment'; the translation follows the former.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'τῷ τῆς γνώμης σου λόγῳ' is ambiguous between 'reasoning of your opinion' and 'account of your judgment'.","The phrase 'αὐτῆς ἅμα τῷ ἀποστῆναι' is textually uncertain; the translation assumes 'αὐτῆς' refers to the soul."],"confidence":"high","notes":[]},{"i":234,"ref":"p234","source":"ἀπιστοῦσι δέ, ἀφ' ὧν εἶ καὶ σύ, ὑπολήψεις τοῦ νομίζειν ἢ θεοὺς τοὺς οὐκ ὄντας εἶναι ἢ τὸ γενέσει τὰ πάντα ὑποκεῖσθαι ἢ αὐτοματισμῷ ἢ τὰς ψυχὰς θνητὰς ἢ καὶ τὸν ἡμέτερον λόγον ψευδῆ ὡς οὐκ οὔσης προνοίας. ἐγὼ δὲ προνοίᾳ θεοῦ τὰ πάντα διοικεῖσθαι ἐκ τῶν περὶ σὲ λεγομένων εἶναι λέγω, τὸ τοσούτοις ἔτεσιν τὴν διάστασιν σοῦ τε καὶ τῶν σῶν γενέσθαι. ἐπεὶ γὰρ σὺν σοὶ ὄντες ἴσως τῶν τῆς θεοσεβείας λόγων οὐκ ἂν ἐπήκουσαν, ᾠκονομήθη σὺν μητρὶ ἡ ἀποδημία καὶ ναυφράγιον καὶ θανάτου ὑπόνοια, ἔτι τε καὶ ἐκπαιδευθῆναι αὐτοὺς τὰ Ἑλλήνων καὶ ἄθεα δόγματα, ἵνα μᾶλλον ὡς εἰδότες ταῦτα ἀνασκευάζειν δυνατοὶ ὦσιν–ἐπὶ τούτοις τὸ φιλῆσαι τὸν τῆς θεοσεβείας λόγον καὶ ἐμοὶ ἑνωθῆναι δυνηθῆναι πρὸς τὸ συλλαβέσθαι μου τῷ κηρύγματι–ἀλλ' ἔτι μὴν συνελθεῖν καὶ τὸν ἀδελφὸν Κλήμεντα καὶ οὕτως τὴν μητέρα ἐπιγνωσθῆναι καὶ ὑπὸ θεραπείας τὴν θεότητα πληροφορηθῆναι–καὶ μετ' οὐ πολὺ εὐθὺ τὰ δίδυμα τέκνα ἐπιγνωσθέντα καὶ ἐπιγνόντα καὶ τῆς ἄλλης ἡμέρας σοι συντυχεῖν καὶ τοὺς σοὺς ἀπολαβεῖν. τοσαύτην οὖν","english":"They disbelieve, from which you yourself are, suppositions of thinking either that gods which do not exist are, or that all things are subject to generation, or to chance, or that souls are mortal, or that our own account is false as if there were no providence. But I say that all things are administered by the providence of God, from what is said concerning you, that the separation of you and your own happened after so many years. For since, while being with you, they perhaps would not have listened to the words of piety, the journey with your mother was arranged, and the shipwreck, and the suspicion of death, and also that they be educated in Greek and godless doctrines, so that, knowing these things, they might be able to refute them—for this purpose, to love the word of piety and to be able to be united with me, to assist in my proclamation—but still, that your brother Clement might come together, and thus your mother be recognized, and through treatment the divinity be fully confirmed—and not long after, straightway the twin children, being recognized and recognizing, and on the next day to meet you and to recover your own. Such great","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπιστοῦσι δέ, ἀφ' ὧν εἶ καὶ σύ, ὑπολήψεις","severity":"info","text":"The passage begins with a list of five false beliefs (gods that do not exist, generation, chance, mortal souls, no providence), then pivots to a providential explanation of the family's separation, forming a contrast between error and divine plan.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προνοίᾳ","severity":"info","text":"προνοίᾳ (providence) is a key theological term in this homily, denoting divine foresight and governance, contrasted with chance (αὐτοματισμῷ) and the denial of providence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὰ Ἑλλήνων καὶ ἄθεα δόγματα","severity":"info","text":"The phrase 'Greek and godless doctrines' reflects the early Christian polemic against pagan philosophy and religion, which Clement of Rome often engages in his homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν ἀδελφὸν Κλήμεντα","severity":"info","text":"The mention of 'brother Clement' (Clement of Rome) as a character within the narrative aligns with the pseudepigraphical tradition of the Clementine Homilies, where Clement is both narrator and participant.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τὰ δίδυμα τέκνα","severity":"info","text":"The twin children (δίδυμα τέκνα) are a motif in the Clementine literature, referring to Clement's brothers, whose recognition and reunion are central to the narrative's providential theme.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀφ' ὧν εἶ καὶ σύ' is ambiguous: it could mean 'from which you yourself are' (as in the draft) or 'from which you also are' (i.e., you are one of those who disbelieve). The reading taken follows the draft's interpretation as a reference to the father's own background."],"confidence":"high","notes":[]},{"i":235,"ref":"p235","source":"ταχεῖαν ἁρμονίαν πανταχόθεν συνδραμοῦσαν εἰς ἕνα γνώμης σκοπὸν οὐκ οἶμαι ἀπρονόητον εἶναι. καὶ ὁ πατὴρ τῷ Πέτρῳ ἤρξατο λέγειν· Μὴ νόμιζε, φίλτατέ μοι Πέτρε, ἐν ἐννοίᾳ μὴ ἔχειν περὶ τοῦ ὑπὸ σοῦ κηρυσσομένου λόγου. πέρας γοῦν ταύτης τῆς παρῳχηκυίας νυκτὸς πολλὰ τοῦ Κλήμεντος προτρεπομένου με τῇ ὑπὸ σοῦ κηρυσσομένῃ ἀληθείᾳ, ἀπεκρινάμην· Τί γὰρ καινότερον ἐντέλλεσθαι δύναταί τις παρ' ὃ οἱ ἀρχαῖοι παρῄνεσαν; ὁ δὲ ἠρέμα γελάσας ἔφη· Πολλὴ διαφορά, πάτερ, μεταξὺ τῶν θεοσεβείας λόγων καὶ τῶν τῆς φιλοσοφίας. ὁ γὰρ τῆς ἀληθείας ἀπόδειξιν ἔχει τὴν ἐκ προφητείας, ὁ δὲ τῆς φιλοσοφίας καλλιλογίας παρέχων ἐκ στοχασμῶν δοκεῖ παριστᾶν τὰς ἀποδείξεις. καὶ ὁμῶς ταῦτα εἰπὼν δείγματος χάριν τὸν περὶ φιλανθρωπίας μοι ἐξέθετο λόγον, ὅνπερ αὐτῷ ὑφηγήσω, ὃς ἀδικώτατός μοι μᾶλλον ἐφαίνετο. καὶ τὸ πῶς ἐρῶ. δίκαιον ἔφασκεν εἶναι καὶ τῷ τύπτοντι αὐτοῦ τὴν σιαγόνα παρατιθέναι καὶ τὴν ἑτέραν, καὶ τῷ αἴροντι αὐτοῦ τὸ ἱμάτιον προσδιδόναι καὶ τὸ μαφόριον, ἀγγαρεύοντι δὲ μίλιον συναπέρχεσθαι δύο, καὶ ὅσα τοιαῦτα. καὶ ὁ Πέτρος ἀπεκρίνατο· Ἀλλ' ἐνόμισας ἄδικον ὅτι δικαιότατόν ἐστιν. εἴ σοι φίλον ἐστίν, ἄκουσον. καὶ ὁ πατὴρ ἔφη· Πάνυ μοι φίλον. καὶ ὁ Πέτρος· ὐ δοκεῖ σοι δύο ἐχθρῶν βασιλέων ὄντων καὶ διῃρημένας τὰς χώρας ἐχόντων, εἴ τις ἐκ τῶν τοῦ ἑνὸς ὑπηκόων ἐν τῇ τοῦ ἑτέρου χώρᾳ φωραθείη καὶ διὰ τοῦτο θάνατον ὀφείλοι, ἐὰν·απίσματι καὶ μὴ θανάτῳ τῆς τιμωρίας ἀπολυθῇ, οὐ φαίνεται μὴν ὁ ἀπολύσας φιλάνθρωπος εἶναι; καὶ ὁ πατὴρ ἔφη· Καὶ πάνυ. καὶ ὁ Πέτρος ἔφη· Τί δέ;","english":"I do not think that the swift harmony which has run together from all sides to a single goal of opinion is without providence. And the father began to say to Peter: Do not suppose, my dearest Peter, that I have no thought concerning the word proclaimed by you. At the end of this past night, indeed, when Clement was strongly urging me toward the truth proclaimed by you, I answered: What newer command can one give than what the ancients recommended? And he, smiling gently, said: There is a great difference, father, between the words of piety and those of philosophy. For the one has proof from prophecy, while the other, providing fine speech, seems to present proofs from conjectures. And having said this, by way of example he set forth for me the discourse concerning philanthropy which you taught him, which seemed to me rather unjust. And I will tell you how. He asserted that it is just to offer the other cheek to the one striking his cheek, and to give also the cloak to the one taking his garment, and to go two miles with the one compelling a mile, and all such things. And Peter answered: But you thought it unjust because it is most just. If it pleases you, listen. And the father said: It pleases me greatly. And Peter said: Does it seem to you that if there are two hostile kings having divided territories, and if someone from the subjects of one is caught in the territory of the other and for this reason owes death, and if he is released from punishment by a fine and not by death, does not the one who released him appear philanthropic? And the father said: Very much so. And Peter said: What then?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ταχεῖαν ἁρμονίαν πανταχόθεν συνδραμοῦσαν εἰς ἕνα γνώμης σκοπόν","severity":"info","text":"The phrase 'swift harmony running together from all sides to a single goal of opinion' is a rhetorical summary of the preceding argument for providence, not a scriptural or philosophical citation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοσεβείας","severity":"info","text":"The term 'θεοσεβείας' (piety) is contrasted with 'φιλοσοφίας' (philosophy) to distinguish Christian teaching from pagan thought, a key theme in the Homiliae.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ τύπτοντι αὐτοῦ τὴν σιαγόνα παρατιθέναι καὶ τὴν ἑτέραν","severity":"info","text":"This echoes the Gospel teaching on turning the other cheek (cf. Matthew 5:39), though the exact phrasing is not a direct quotation but a paraphrase within the homily's narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγγαρεύοντι δὲ μίλιον συναπέρχεσθαι δύο","severity":"info","text":"The reference to going two miles with one who compels a mile reflects the Roman practice of 'angaria' (compulsory service), illustrating the homily's context of imperial administration.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ πατὴρ τῷ Πέτρῳ ἤρξατο λέγειν","severity":"info","text":"This passage shifts from a monologue on providence to a dialogue between Peter and Clement's father, introducing a Socratic-style exchange that advances the narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῷ αἴροντι αὐτοῦ τὸ ἱμάτιον προσδιδόναι καὶ τὸ μαφόριον","severity":"info","text":"The example of giving one's cloak to a thief parallels a similar teaching in the Pseudo-Clementine literature (e.g., Homily 3), reinforcing the theme of radical philanthropy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the father' is not explicitly named in this passage; from context he is Clement's father, but the text does not clarify his name or background.","The phrase 'τὸ μαφόριον' (a cloak or hood) is a loanword from Latin 'maphorium', and its precise meaning in this context is uncertain; it may refer to a specific garment."],"confidence":"high","notes":[]},{"i":236,"ref":"p236","source":"εἰ καὶ ἴδιόν τί τινος αὐτὸς οὗτος ἀφέληται ἢ καὶ ἄλλο τι, ἐπὶ τούτῳ συλληφθεὶς ἐὰν διπλάσιον δῷ, τετραπλάσιον ὀφείλων καὶ τὸ θανεῖν, ὡς ἐν τοῖς τοῦ ἐναντίου ἁλοὺς ὅροις, οὐ δοκεῖ σοι ὅτι ὁ λαβὼν τὸ διπλάσιον καὶ θανάτου αὐτὸν ἀπολύσας φιλάνθρωπος τυγχάνει; καὶ ὁ πατὴρ ἔφη· Φαίνεται. καὶ ὁ Πέτρος· Τί δέ; οὐ χρὴ τὸν ἐν ἑτέρου βασιλείᾳ ὄντα, καὶ ταῦτα πονηροῦ τινος ἐχθροῦ, τοῦ ζῆν χάριν πάντας κολακεύειν καὶ ἀγγαρεύουσιν ἐπὶ πλεῖον ὑπείκειν, μὴ προσαγορεύοντας προσαγορεύειν, ἐχθροὺς διαλλάσσειν, ὀργιζομένοις μὴ φιλονεικεῖν, τὰ ἑαυτοῦ ἀδεῶς παντὶ αἰτοῦντι παρέχειν, καὶ ὅσα τοιαῦτα; καὶ ὁ πατήρ· Πάντα μᾶλλον εὐλόγως ὑποσταίη, εἴπερ τούτων τὸ ζῆν προκρίνει. καὶ ὁ Πέτρος· ὐκοῦν οὓς ἀδικεῖσθαι ἔλεγες, αὐτοὶ παρορισταὶ τυγχάνουσιν, καθὰ ἐν ἑτέρου εἰσὶν βασιλείᾳ, καὶ τοσοῦτον πλεονέκται εἰσίν, ὅσον ἂν κεκτημένοι ὦσιν; οἱ δ' ἀδικεῖν νομιζόμενοι τοσαῦτα ἑκάστῳ τῷ ἐξ ἐναντίας ὄντι χαρίζονται, ὅσα ἂν αὐτοῖς ἔχειν συνχωρῶσιν. αὐτῶν γάρ ἐστιν ταῦτα τῶν τὰ παρόντα ἑλομένων. καὶ εἰς τοσοῦτον φιλάνθρωποί εἰσιν, ὡς τὸ ζῆν αὐτοῖς συγχωρεῖν. καὶ τὸ μὲν παράδειγμα οὕτως ἔχει, ἄκουε δὴ αὐτὸ τὸ πρᾶγμα. ὁ τῆς ἀληθείας προφήτης παρὼν ἐδίδαξεν ἡμᾶς ὅτι ὁ τῶν ὅλων δημιουργὸς καὶ θεὸς δυσίν τισιν ἀπένειμεν βασιλείας δύο, ἀγαθῷ τε καὶ πονηρῷ, δοὺς τῷ μὲν κακῷ τοῦ παρόντος κόσμου μετὰ νόμου τὴν βασιλείαν, ὥστ' ἂν ἔχειν ἐξουσίαν κολάζειν τοὺς ἀδικοῦντας, τῷ δὲ ἀγαθῷ τὸν ἐσόμενον ἀίδιον αἰῶνα.","english":"Even if this same person has taken something of his own or something else, and if, having been caught in this act, he pays double, owing four times and death, as one caught within the terms of the adversary, does it not seem to you that the one who receives the double and releases him from death is philanthropic? And the father said: It appears so. And Peter said: What then? Must not one who is in the kingdom of another, and that of a certain evil enemy, for the sake of life flatter everyone and yield even more to those who impose compulsory service, address those who do not address him, reconcile enemies, not quarrel with those who are angry, provide his own possessions fearlessly to anyone who asks, and all such things? And the father said: He would reasonably endure anything at all, if he prefers life to these things. And Peter said: Therefore, those whom you said were wronged are themselves transgressors, insofar as they are in the kingdom of another, and they are such great coveters as the possessions they have? And those who are thought to do wrong grant to each one who is on the opposite side as many things as they allow them to have. For these things belong to those who have chosen the present circumstances. And they are so philanthropic as to allow them to live. And the example is thus; now hear the matter itself. The prophet of truth, being present, taught us that the creator and god of all things assigned two kingdoms to two beings, to a good one and to an evil one, giving to the evil one the kingdom of the present world with law, so that he would have authority to punish those who do wrong, and to the good one the future eternal age.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"δύο βασιλείας","severity":"info","text":"The doctrine of two kingdoms, one evil (present world) and one good (future age), reflects a dualistic cosmology common in early Jewish-Christian and Gnostic thought, but here attributed to the 'prophet of truth' (Peter).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προφήτης τῆς ἀληθείας","severity":"info","text":"The 'prophet of truth' is a title for Peter in the Pseudo-Clementine literature, distinguishing him from false prophets and emphasizing his role as the true interpreter of Jesus' teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παράδειγμα ... πρᾶγμα","severity":"info","text":"Peter distinguishes between the 'example' (παράδειγμα) of the legal analogy and the 'matter itself' (πρᾶγμα), i.e., the theological doctrine of the two kingdoms, marking a shift from illustration to core teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τετραπλάσιον ὀφείλων","severity":"info","text":"The penalty of quadruple restitution for theft with death echoes Roman legal practice (e.g., the Lex Iulia de vi publica) and appears in other early Christian texts as a metaphor for divine justice.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρορισταὶ","severity":"caution","text":"The Greek term παρορισταί (transgressors) is rare and possibly a scribal error or variant; the context suggests it means those who overstep boundaries, but the exact nuance is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ παρόντα ἑλομένων' could mean 'those who have chosen the present circumstances' or 'those who have chosen the present things,' with implications for free will vs. determinism.","The identity of the 'evil enemy' (πονηροῦ τινος ἐχθροῦ) is ambiguous: it may refer to the devil, a human ruler, or a cosmic principle."],"confidence":"high","notes":[]},{"i":237,"ref":"p237","source":"ἕκαστον δὲ τῶν ἀνθρώπων ἐλεύθερον ἐποίησεν ἔχειν τὴν ἐξουσίαν ἑαυτὸν ἀπονέμειν ᾧ βούλεται, ἢ τῷ παρόντι κακῷ ἢ τῷ μέλλοντι\n\nἀγαθῷ. ὧν οἱ ἑλόμενοι τὰ παρόντα ἐξουσίαν ἔχουσιν πλουτεῖν, τρυφᾶν, ἥδεσθαι, καὶ πᾶν ὅ τι ἂν δύνωνται· τῶν γὰρ ἐσομένων ἀγαθῶν οὐδὲν ἕξουσιν. οἱ δὲ τὰ τῆς μελλούσης βασιλείας κρίναντες λαβεῖν τῶν ἐνταῦθα (ὡς ἀλλοτρίου βασιλέως ἴδια ὄντα) αὑτοῖς νοσφίζεσθαι οὐκ ἔξεστιν ἢ ὕδατος μόνου καὶ ἄρτου καὶ τούτων μετὰ ἱδρώτων ποριζομένων πρὸς τὸ ζῆν (ἐπειδὴ ἑκοντὶ ἀποθανεῖν οὐκ ἔξεστιν), ἔτι δὲ καὶ περιβολαίου ἑνός· γυμνὸν γὰρ ἑστάναι οὐκ ἐφίεται ἕνεκεν τοῦ πάντα ὁρῶντος οὐρανοῦ. εἰ μὲν οὖν τὸν ἀκριβῆ τοῦ πράγματος λόγον ἀκοῦσαι θέλεις, οὓς μικρῷ τάχιον εἴρηκας ἀδικεῖσθαι, αὐτοὶ μᾶλλον ἀδικοῦσιν, ὅτι αὐτοὶ μὲν οἱ τὰ ἐσόμενα ἑλόμενοι ἐν τοῖς παροῦσιν σύνεισιν τοῖς κακοῖς, κατὰ πολλὰ τῶν ἴσων αὐτοῖς ἀπολαύοντες (αὐτοῦ τε τοῦ ζῆν, τοῦ φωτός, τοῦ ἄρτου, τοῦ ὕδατος, τοῦ ἱματίου καὶ ἄλλων τοιούτων τινῶν), οἱ δὲ ἀδικεῖν ὑπὸ σοῦ νομισθέντες τοῖς ἐσομένοις ἀγαθοῖς ἀνδράσιν οὐδὲν συνυπάρχουσιν. καὶ ὁ πατὴρ πρὸς ταῦτα ἀπεκρίνατο· Νῦν με ὅτε πέπεικας ὅτι οἱ ἀδικοῦντες αὐτοὶ ἀδικοῦνται, οἱ δὲ ἀδικούμενοι μᾶλλον πλεονεκτοῦσιν, ἔτι μᾶλλον ἀδικώτατον ὅλον μοι φαίνεται τὸ πρᾶγμα, ὅτι οἱ μὲν δοκοῦντες ἀδικεῖν πολλὰ τοῖς τὰ ἐσόμενα ἑλομένοις συνχωροῦσιν, οἱ δὲ δοκοῦντες ἀδικεῖσθαι αὐτοὶ ἀδικοῦσιν, ὅτι τὰ ὅμοια οὐ παρέχουσιν ἐκεῖ τοῖς ἐνταῦθα αὐτοῖς συνκεχωρηκόσιν [ἃ αὐτοὶ αὐτοῖς συνεχώρησαν]. καὶ ὁ Πέτρος·","english":"Each person he made free, having the authority to assign himself to whichever he wishes, either to the present evil or to the future good. Those who choose the present have the authority to be wealthy, to live luxuriously, to take pleasure, and to do whatever they are able; for they will have none of the future goods. But those who have decided to take the things of the future kingdom are not permitted to appropriate for themselves the things here (as if they were the possessions of another king) except water alone and bread, and these procured with sweat for the sake of living (since it is not permitted to die voluntarily), and also one garment; for it is not allowed to stand naked because of the all-seeing sky. If, then, you wish to hear the precise account of the matter, those whom you said a little earlier are wronged, they themselves rather do wrong, because those who have chosen the future things associate in the present with the evil, enjoying many of the same things as they do (life itself, light, bread, water, clothing, and some other such things), while those considered by you to do wrong have no share at all with the men of the future goods. And the father replied to these things: Now that you have persuaded me that those who do wrong are themselves wronged, and those who are wronged rather have the advantage, the whole matter seems to me even more unjust, because those who seem to do wrong concede many things to those who have chosen the future things, while those who seem to be wronged themselves do wrong, because they do not provide the same things there to those who have conceded to them here [what they themselves conceded to them]. And Peter:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῶν γὰρ ἐσομένων ἀγαθῶν οὐδὲν ἕξουσιν","severity":"info","text":"The logic contrasts present indulgence with future deprivation: those who choose present pleasures forfeit future goods entirely.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐξουσίαν","severity":"info","text":"ἐξουσίαν here means 'authority' or 'power' in a moral-theological sense, not political jurisdiction; it denotes the free capacity to choose one's allegiance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γυμνὸν γὰρ ἑστάναι οὐκ ἐφίεται ἕνεκεν τοῦ πάντα ὁρῶντος οὐρανοῦ","severity":"info","text":"The prohibition against standing naked 'because of the all-seeing sky' reflects a Jewish and early Christian sense of modesty before a divine witness, not a cosmological claim.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν οὖν τὸν ἀκριβῆ τοῦ πράγματος λόγον ἀκοῦσαι θέλεις","severity":"info","text":"This phrase marks a rhetorical pivot: Peter introduces a precise argument that reverses the father's earlier perception of injustice.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"οἱ δὲ δοκοῦντες ἀδικεῖσθαι αὐτοὶ ἀδικοῦσιν","severity":"info","text":"The paradox that the wronged are actually wrongdoers echoes a theme in early Christian ascetic literature, where renunciation is seen as a form of justice.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἃ αὐτοὶ αὐτοῖς συνεχώρησαν","severity":"caution","text":"The bracketed phrase in the Greek is syntactically awkward and may be a scribal gloss or repetition; the sense is that the future-oriented concede to the present-oriented, but the reciprocity is unclear.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἃ αὐτοὶ αὐτοῖς συνεχώρησαν' is ambiguous: it may mean 'what they themselves conceded to themselves' or be a dittography; the translation follows the simpler reading of mutual concession."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":238,"ref":"p238","source":"ὐδὲ τοῦτο ἄδικον διὰ τὸ ἐξουσίαν ἔχειν ἕκαστον τὰ παρόντα αἱρεῖσθαι ἢ τὰ μέλλοντα, εἴτε μικρὰ εἴη εἴτε μεγάλα. ἰδίᾳ κρίσει καὶ βουλῇ ὁ ἑλόμενος οὐκ ἀδικεῖται, λέγω δὲ οὐδ' ἂν τὰ μικρὰ ἕληται, ἐπεὶ προέκειτο τὰ μεγάλα· προέκειτο γὰρ αὐτῷ καὶ τὰ μικρά. καὶ ὁ πατὴρ ἔφη· Ὀρθῶς ἔφης· καὶ γὰρ εἴρηταί τινι Ἑλλήνων σοφῷ· « ἰτία ἑλομένων, θεὸς ἀναίτιος». ἀλλ' ἔτι μὴν καὶ τοῦτόν μοι δίελθε τὸν λόγον. μέμνημαι τὸν Κλήμεντα εἰπόντα μοι ὅτι τὰ ἀδικήματα καὶ τὰ πάθη εἰς ἄφεσιν ἁμαρτιῶν πάσχομεν. καὶ ὁ Πέτρος· Ὀρθῶς ἔχει καὶ οὕτως. ἡμεῖς γὰρ οἱ ἑλόμενοι τὰ ἐσόμενα, ἃ κεκτήμεθα πλείονα, εἴτε ἐσθῆτα εἴτε βρώματα εἴτε ποτὰ εἴτε ἄλλα τινά, ἁμαρτίας κεκτήμεθα διὰ τὸ δεῖν μηδὲν ἔχειν, ὡς μικρῷ τάχιον διεῖλον τὸν λόγον. πᾶσι τὰ κτήματα ἁμαρτήματα. ἡ τούτων ὁπώσποτε στέρησις ἁμαρτιῶν ἐστιν ἀφαίρεσις. καὶ ὁ πατὴρ ἔφη· Ἀκολούθως ἔχει, καθὼς δύο διεῖλας ὅρους τῶν δύο βασιλέων, τὰ ἐφ' ἑκάστῳ τῶν ὑπὸ τὴν ἐξουσίαν αὐτῶν ὄντων αἱρεῖσθαι ὃ βούλεται. τί δέ; καὶ τὰ πάθη εἰ δικαίως πάσχομεν; καὶ ὁ Πέτρος· Δικαιότατα· ἐπεὶ γὰρ ὁ τῶν σῳζομένων ὅρος ἐστίν (ὡς ἔφην) τὸ μηδενὶ μηδὲν ὑπάρχειν, ὑπάρχει δὲ πολλὰ πολλοῖς κτήματα (τὰ ἄλλως καὶ ἁμαρτήματα), τούτου χάριν ἐξ ὑπερβαλλούσης θεοῦ φιλανθρωπίας ἐπάγεται τὰ πάθη τοῖς μὴ εἰλικρινῶς πολιτευομένοις, ἵνα διὰ τὸ ποσῶς φιλόθεον προσκαίροις τιμωρίαις αἰωνίων σωθῶσιν κολάσεων. καὶ ὁ πατήρ· Τί δέ; οὐ πολλοὺς ἀσεβεῖς ὁρῶμεν πένητας; παρὰ τοῦτο καὶ οὗτοι τῶν σῳζομένων εἰσίν; καὶ ὁ Πέτρος· ὐ πάντως. οὐ γὰρ ἀποδεκτὴ ἡ τοῦ πένητος πενία, ἐὰν ὀρέγηται ὧν οὐ χρή.","english":"Nor is this unjust, because each person has the authority to choose either the present or the future, whether they be small or great. By his own judgment and will, the one who chooses is not wronged, I say, not even if he chooses the small, since the great were set before him; for the small were also set before him. And the father said: \"You have spoken correctly; for it has been said by some Greek wise man: 'The responsibility is of those who choose; God is blameless.' But still, explain this matter to me as well. I remember Clement telling me that we suffer injustices and passions for the remission of sins.\" And Peter said: \"This is also correct. For we who have chosen the things that will be, whatever more we possess—whether clothing, food, drink, or anything else—we possess sins, because it is necessary to have nothing, as I divided the argument a little earlier. All possessions are sins. The deprivation of these in any way is a removal of sins.\" And the father said: \"It follows consistently, just as you divided the two definitions of the two kings, that those under their authority choose whatever they wish for each. What then? Do we also suffer passions justly?\" And Peter said: \"Most justly. For since the definition of those who are saved is (as I said) to have nothing belonging to anyone, and many have many possessions (which are otherwise sins), for this reason, by the exceeding philanthropy of God, passions are brought upon those who do not live purely, so that through a certain love of God they may be saved from eternal punishments by temporary punishments.\" And the father said: \"What then? Do we not see many impious people who are poor? Besides this, are these also among those who are saved?\" And Peter said: \"Not at all. For the poverty of the poor person is not acceptable if he desires what he should not.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἰδίᾳ κρίσει καὶ βουλῇ","severity":"info","text":"The phrase 'by his own judgment and will' underscores the homily's emphasis on individual moral agency, a key theme in early Christian paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰτία ἑλομένων, θεὸς ἀναίτιος","severity":"info","text":"This Greek maxim, attributed to a 'wise man,' echoes Plato's 'Republic' 617e (the Myth of Er), where souls choose their own destiny and God is blameless. It is adapted here to Christian free will.","cites":[],"named_sources":["Plato Republic"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ πάθη","severity":"info","text":"The term 'passions' (πάθη) here refers to sufferings or afflictions, not emotions. The passage argues that such sufferings are justly imposed by God's philanthropy to purge sins, reflecting a theodicy common in early Christian ascetic thought.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ πατὴρ ἔφη· ... καὶ ὁ Πέτρος·","severity":"info","text":"The dialogue structure, with the father posing questions and Peter responding, is typical of the Pseudo-Clementine Homilies. It serves to advance doctrinal exposition through catechetical exchange.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πᾶσι τὰ κτήματα ἁμαρτήματα","severity":"info","text":"The equation of possessions with sins ('All possessions are sins') parallels radical ascetic teachings in early Christian literature, such as those in the Gospel of Thomas (logion 36) and the Acts of Thomas.","cites":[],"named_sources":["Gospel of Thomas","Acts of Thomas"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὐ πάντως","severity":"caution","text":"The Greek text reads 'ὐ πάντως' (likely a scribal error for 'οὐ πάντως'), meaning 'not at all.' The English draft correctly interprets it, but the manuscript's abbreviation or miswriting may cause confusion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'τὰ ἄλλως καὶ ἁμαρτήματα' is ambiguous: it may mean 'which are otherwise sins' (as translated) or 'which are other sins.' The reading taken follows the context of possessions as sins.","The identity of 'the father' is not specified; he is likely a literary interlocutor, not a historical figure."],"confidence":"high","notes":[]},{"i":239,"ref":"p239","source":"ὥστε τινὲς τῇ προαιρέσει πλουτοῦσιν χρήμασιν καὶ ὡς πλεονεκτεῖν ἐπιθυμοῦντες τιμωροῦνται. ἀλλ' οὐδὲ ἐν τῷ πένητα εἶναί τινα πάντως δίκαιός ἐστιν· δύναται γὰρ πτωχὸς μὲν τοῖς χρήμασιν εἶναι, ἐπιθυμεῖν δὲ ἢ καὶ πράττειν\n\nὃ προηγουμένως οὐ χρή. ἢ γὰρ εἴδωλα σέβει ἢ βλασφημεῖ ἢ πορνεύει ἢ ἀδιαφόρως ζῇ, ἢ ἐπιορκῶν ἢ ψευδόμενος ἢ ἀπίστως βιούς. πλὴν ὁ διδάσκαλος ἡμῶν πιστοὺς πένητας ἐμακάρισεν, καὶ αὐτοὺς οὐχ ὡς παρεσχηκότας τι (οὐδὲ γὰρ εἶχον), ἀλλ' ὅτι μηδὲν ἁμαρτάνοντες, ἐπὶ μόνῳ τῷ τὴν ἐλεημοσύνην μὴ ποιεῖν διὰ τὸ μὴ ἔχειν καταδικασθῆναι οὐκ ἔχουσιν. καὶ ὁ πατήρ· Ἀληθῶς πάνυ κατὰ τὴν ὑπόθεσιν ὀρθῶς ἔχειν τὰ πράγματα φαίνεται· διὸ καὶ προαιρέσεως ἐγενόμην τῇ τάξει παντὸς ἐπακοῦσαι τοῦ λόγου. καὶ ὁ Πέτρος· ὐκοῦν τοῦ λοιποῦ σπεύδοντί σοι τὰ κατὰ τὴν ἡμετέραν θρησκείαν μαθεῖν ὀφείλω τῇ τάξει τὸν λόγον ἐκθεῖναι ἀπ' αὐτοῦ ἀρχόμενος τοῦ θεοῦ καὶ δεικνὺς ὅτι αὐτὸν μόνον δεῖ λέγειν θεόν, ἑτέρους δὲ μήτε λέγειν μήτε νομίζειν, καὶ ὅτι ὁ παρὰ τοῦτο ποιῶν αἰωνίως ἔχει κολασθῆναι, ὡς εἰς αὐτὸν τὸν τῶν ὅλων δεσπότην ἀσεβήσας τὰ μέγιστα. καὶ ταῦτα εἰπὼν καὶ τοῖς ὑπὸ παθῶν ὀχλουμένοις καὶ νοσοῦσιν καὶ δαιμονῶσιν τὰς χεῖρας ἐπιθεὶς καὶ εὐξάμενος καὶ ἰασάμενος ἀπέλυσε τοὺς ὄχλους. καὶ εἶθ' οὕτως εἰσιὼν τῶν συνηθεστέρων ἁλῶν μεταλαβὼν ὕπνωσεν.","english":"Thus some, by their own choice, are wealthy in possessions and, because they desire to take more than their share, are punished. But neither is a person necessarily just simply because he is poor; for he may be poor in material wealth, yet desire or even do what is not proper. For he either worships idols, or blasphemes, or commits fornication, or lives indifferently, or perjures himself, or lies, or lives without faith. However, our Teacher declared the faithful poor blessed, and not because they had contributed anything (for they had nothing), but because, committing no sin, they are not condemned for failing to practice charity solely due to their lack of means. And the Father said: \"Truly, matters appear to be quite correct according to the hypothesis; therefore I have chosen, in order, to listen to the entire discourse.\" And Peter said: \"Therefore, since you are eager to learn about our religion, I ought to set forth the discourse in order, beginning from God himself and showing that he alone must be called God, and that others must neither be called nor considered such, and that whoever acts contrary to this must be punished eternally, as having committed the greatest impiety against the Lord of all.\" And having said this, and having laid his hands on those troubled by passions, diseases, and demons, and having prayed and healed them, he dismissed the crowds. And then, entering, he partook of the customary salt and slept.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προαιρέσει","severity":"info","text":"The Greek term προαιρέσει (dative of προαίρεσις) denotes deliberate choice or moral preference, a key concept in Clement's argument that wealth or poverty is not inherently just or unjust.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πιστοὺς πένητας ἐμακάρισεν","severity":"info","text":"The reference to the Teacher (Peter) blessing the faithful poor echoes the Beatitudes (Matthew 5:3) and early Christian teaching on poverty as a spiritual state, not merely material lack.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰδωλα σέβει","severity":"info","text":"The list of sins (idolatry, blasphemy, fornication, etc.) reflects standard catechetical warnings in early Christian homilies, emphasizing moral conduct over social status.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ πατήρ· Ἀληθῶς","severity":"info","text":"The dialogue shifts from Peter's exposition to the Father's affirmation, marking a structural transition that concludes the argument and introduces Peter's summary of Christian doctrine.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὰς χεῖρας ἐπιθεὶς","severity":"info","text":"The healing by laying on of hands parallels early Christian practice (cf. Acts 9:17-18) and is a common motif in Clementine literature, emphasizing apostolic authority.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν συνηθεστέρων ἁλῶν μεταλαβὼν","severity":"caution","text":"The phrase 'partook of the customary salt' is ambiguous: it may refer to a simple meal (salt as a symbol of hospitality) or a ritual act; the Coptic Vorlage might clarify, but the Greek is terse.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν συνηθεστέρων ἁλῶν μεταλαβὼν' could be literal (eating salt) or symbolic (sharing fellowship); the reading taken is literal, following the narrative context.","The identity of 'the Father' (ὁ πατήρ) is not specified in this passage; it likely refers to the interlocutor from the previous dialogue, but the text does not name him."],"confidence":"high","notes":[]},{"i":240,"ref":"p240","source":"[ Μ Λ Ϛ.] Ὄρθρου δὲ ἐξιὼν ὁ Πέτρος καὶ ἐπιστὰς ἐπὶ τὸν συνήθη τοῦ διαλέγεσθαι τόπον ὄχλον πολὺν συνεστῶτα εἶδεν. καὶ ἅμα τῷ μέλλειν διαλέγεσθαι αὐτὸν εἰσῄει τις τῶν αὐτοῦ διακόνων λέγων· Σίμων ἀπὸ Ἀντιοχείας ἐληλυθώς, ἀπ' αὐτῆς ἑσπέρας μαθὼν ὑποσχόμενόν σε τὸν περὶ μοναρχίας ποιεῖσθαι λόγον, ἕτοιμός ἐστιν μετὰ Ἀθηνοδώρου τοῦ Ἐπικουρείου διαλεγομένῳ σοι ἐπελθεῖν πρὸς τὸ ἀντιλέγειν δημοσίᾳ πᾶσιν τοῖς ὑπὸ σοῦ ὁπώσποτε ὑπὲρ μοναρχίας λεγομένοις λόγοις. ταῦτα τοῦ διακόνου λέγοντος, ἰδοὺ αὐτὸς εἰσῄει Σίμων μετὰ Ἀθηνοδώρου καὶ ἄλλων τινῶν ἑταίρων καὶ πρὸ τοῦ τι τὸν Πέτρον φθέγξασθαι αὐτὸς προλαβὼν ἔφη· Ἔμαθον ὡς ὑπέσχου ἐχθὲς τῷ Φαύστῳ εἰς τὴν σήμερον δεῖξαι, τῇ τάξει τὸν λόγον ποιούμενος καὶ ἀπ' αὐτοῦ ἀρχόμενος τοῦ τῶν ὅλων δεσπότου, ὅτι αὐτὸν μόνον δεῖ λέγειν θεόν, ἄλλους δὲ μήτε λέγειν μήτε νομίζειν, ὅτι ὁ παρὰ τοῦτο ποιῶν αἰωνίως κολασθῆναι ἔχει. πρὸ πάντων δὲ ἀληθῶς καταπέπληγμαί σου τὴν ἀπόνοιαν ὅτι ἤλπισας εἰς τὴν σὴν βούλησιν μεταπεῖσαι ἄνδρα σοφὸν καὶ ταῦτα πρεσβύτην. ἀλλ' οὐκ ἐπιτεύξει τῶν σῶν βουλευμάτων, ταύτῃ μᾶλλον παρόντος ἐμοῦ καὶ τοὺς ψευδεῖς σου διελέγχοντος λόγους· ἴσως γὰρ ἐμοῦ μὴ παρόντος ἠπατήθη ἂν ὁ σοφὸς γέρων, ἰδιώτης ὢν τῶν παρὰ Ἰουδαίοις δημοσίᾳ πεπιστωμένων βίβλων. καὶ τὸ νῦν τοὺς πολλοὺς ὑπερθήσομαι λόγους, ἵνα τῆς ὑποσχέσεώς σου τάχιον τὸν ἔλεγχον ποιήσωμαι. διὸ ἐφ' ἡμῶν αὐτῶν τῶν τὰς γραφὰς εἰδότων ὃ ὑπέσχου λέγειν ἄρξαι.","english":"At dawn, Peter went out and, arriving at his usual place for discourse, saw a large crowd gathered. And just as he was about to speak, one of his deacons entered and said: \"Simon has come from Antioch, having learned last evening that you promised to give a discourse on the monarchy, and he is ready, together with Athenodorus the Epicurean, to come against you while you are speaking, in order to publicly contradict all the arguments you may ever put forward concerning the monarchy.\" While the deacon was saying this, Simon himself entered with Athenodorus and some other companions, and before Peter could utter a word, he spoke first and said: \"I have learned that yesterday you promised Faustus that today you would demonstrate, proceeding in order and beginning from the master of all, that he alone must be called God, and that others must neither be called nor considered such, because whoever acts contrary to this will be punished eternally. Above all, I am truly astounded at your audacity, that you hoped to persuade a wise man, and an old one at that, to your will. But you will not succeed in your designs, especially with me present to refute your false arguments; for perhaps if I were not present, the wise old man, being unacquainted with the books publicly accepted among the Jews, might have been deceived. And now I will omit many arguments, so that I may more quickly refute your promise. Therefore, begin to say what you promised, in the presence of us who know the scriptures.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὄρθρου","severity":"info","text":"The passage opens with a temporal marker ('At dawn') that signals a new narrative episode, typical of the homily's sequential structure.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μοναρχίας","severity":"info","text":"The term 'monarchy' here refers to the doctrine of a single divine ruler, a key theological concept in early Christian polemic against polytheism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon Magus, a Samaritan figure, is portrayed as a heretic and opponent of Peter in early Christian literature, including the Pseudo-Clementine writings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀθηνοδώρου τοῦ Ἐπικουρείου","severity":"info","text":"Athenodorus the Epicurean is likely a fictional or representative figure, embodying Epicurean philosophy, which early Christians often opposed for its materialism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῶν παρὰ Ἰουδαίοις δημοσίᾳ πεπιστωμένων βίβλων","severity":"info","text":"This phrase refers to the Jewish scriptures (the Septuagint), which were publicly accepted and used by early Christians as authoritative texts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁπώσποτε","severity":"caution","text":"The Greek word 'ὁπώσποτε' is a rare or possibly corrupt form; it may be a scribal error for 'ὁπωσδήποτε' (in any way).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of 'Faustus' (Φαύστῳ) is unclear; he may be a character from the Pseudo-Clementine narrative or a generic figure.","The phrase 'τὰς γραφὰς εἰδότων' could mean either 'those who know the scriptures' or 'those who know the writings,' with possible ambiguity about which texts are intended."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":241,"ref":"p241","source":"εἰ δὲ τὸν ἔλεγχον αἰδούμενος ἐφ' ἡμῶν αὐτῶν τὴν ὑπόσχεσιν παραλιπεῖν θέλεις, αὐτάρκης καὶ οὕτως ἡ ἀπόδειξις ὅτι ψεύδῃ, καθότι ἐπὶ τῶν τὰς γραφὰς εἰδότων εἰπεῖν οὐκ ἐτόλμησας. καὶ νῦν δὲ τί σε ἀναμένω λέγειν, μέγιστον ἔχων μάρτυρα τῆς ὑποσχέσεώς σου τὸν παρεστῶτα γέροντα; καὶ ταῦτα εἰπὼν ἐμβλέψας τῷ πατρὶ ἔφη· ἰπέ μοι, ἀνδρῶν πάντων τιμιώτατε, οὐχὶ οὗτος ὁ ἀνὴρ ὑπέσχετό σοι δεῖξαι σήμερον ὅτι εἷς ἐστιν θεὸς καὶ οὐ χρὴ ἕτερόν τινα λέγειν ἢ νομίζειν θεόν, ὁ δὲ παρὰ ταῦτα ποιῶν ὡς τὰ μέγιστα ἁμαρτάνων αἰωνίως κολασθῆναι ἔχει; ἢ γὰρ οὐκ ἀποκρίνῃ μοι; καὶ ὁ πατὴρ ἔφη· Καλῶς ἂν τὴν μαρτυρίαν παρ' ἐμοῦ ἀπῄτεις, Σίμων, εἰ πρότερον ἠρνεῖτο ὁ Πέτρος· νῦν δὲ οὐκ αἰδεσθήσομαι λέγειν ἃ δεῖ λέγειν. οἶμαί σε ὀργῇ πεπρησμένον διαλεχθῆναι θέλειν, ὅπερ ἀνοίκειόν σοί τε ποιεῖν καὶ ἡμῖν τοιούτων ἐπακούειν, ὅτι μάχην ἐστὶν ἱστορῆσαι καὶ οὐ πρὸς ἀλήθειαν ὠφελεῖσθαι. καὶ νῦν ἐξ Ἑλληνικῆς παιδείας ὡς χρὴ τοὺς ζητοῦντας ποιεῖν εἰδὼς ὑπομνήσω. ἑκάτερος ὑμῶν τὸ ἑαυτοῦ δόγμα ἐκθέσθω, καὶ εἰς ἕτερον οἱ λόγοι γενέσθωσαν. ἐὰν δὲ Πέτρος μόνος ἐκθῆται τὸ ἑαυτοῦ φρόνημα, σὺ δὲ τὸ σὸν σιωπᾷς, ἐνδέχεταί τινα λόγον ὑπὸ σοῦ·ηθέντα θλίβειν τὸ αὐτοῦ καὶ τὸ σὸν φρόνημα καὶ ἀμφοτέρους ὑμᾶς ὑπὸ τοῦ λόγου ἡττηθέντας μὴ φαίνεσθαι ἡττημένους, ἀλλὰ τὸν ἐκθέμενον τὸ φρόνημα, τὸν δὲ μὴ ἐκθέμενον ὁμοίως ἡττημένον μὴ πρόδηλον εἶναι, ἀλλὰ καὶ νενικηκέναι νομίζεσθαι. καὶ ὁ Σίμων ἀπεκρίνατο· Ποιήσω ὡς λέγεις, ἀθυμῶ δὲ μήπως ἤδη προειλημμένος αὐτοῦ τοῖς λόγοις οὐ φιλαλήθης ἔσῃ κριτής. καὶ ὁ πατὴρ ἀπεκρίνατο·","english":"If you, being ashamed of refutation, wish to abandon your promise in our presence, the proof that you lie is sufficient even so, in that you did not dare to speak before those who know the scriptures. And now, why should I wait for you to speak, having as the greatest witness of your promise this old man who stands here? And having said this, looking at the father, he said: Tell me, most honorable of all men, did not this man promise to show you today that there is one God and that one ought neither to speak of nor think of any other as God, and that he who acts contrary to this is to be punished eternally as one who commits the greatest sins? Or will you not answer me? And the father said: You would rightly demand testimony from me, Simon, if Peter had first denied it; but now I will not be ashamed to say what must be said. I think you wish to argue inflamed with anger, which is unseemly for you to do and for us to hear such things, because it is to engage in a fight and not to benefit in regard to truth. And now, knowing from Greek education how those who seek should proceed, I will remind you. Let each of you set forth his own doctrine, and let the arguments be directed to the other. But if Peter alone sets forth his own opinion, while you keep silent about yours, it is possible that some argument advanced by you may oppress both his opinion and yours, and that both of you, being defeated by the argument, may not appear defeated, but the one who set forth the opinion may be evident, while the one who did not set forth his opinion, though similarly defeated, may not be obvious, but may even be thought to have prevailed. And Simon answered: I will do as you say, but I am disheartened lest, already prejudiced by his words, you may not be a truth-loving judge. And the father answered:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ δὲ τὸν ἔλεγχον αἰδούμενος","severity":"info","text":"The speaker (likely Peter) accuses Simon of avoiding refutation by reneging on a promise to debate before scripture-knowing witnesses.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μάρτυρα","severity":"info","text":"μάρτυρα (witness) here refers to the old man (the father) as a living witness to Simon's promise, underscoring the legalistic tone of the debate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἑλληνικῆς παιδείας","severity":"info","text":"The father appeals to Greek education (Ἑλληνικῆς παιδείας) as a model for orderly debate, reflecting the Hellenistic rhetorical tradition of structured argumentation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἑκάτερος ὑμῶν τὸ ἑαυτοῦ δόγμα ἐκθέσθω","severity":"info","text":"The father proposes a formal debate structure: each party states his doctrine, then arguments are exchanged, preventing one from hiding defeat.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Σίμων","severity":"info","text":"Simon Magus is a recurring antagonist in early Christian literature, here portrayed as a heretic and magician, reflecting the reception of Simon as a foil for Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θλίβειν τὸ αὐτοῦ καὶ τὸ σὸν φρόνημα","severity":"caution","text":"The syntax is compressed: 'oppress both his and your opinion' may mean that Simon's argument could inadvertently undermine both positions, but the exact logic is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'old man' (παρεστῶτα γέροντα) is not explicitly stated in this passage, but context from the previous passage suggests he is the father of Clement or a similar figure.","The phrase 'θλίβειν τὸ αὐτοῦ καὶ τὸ σὸν φρόνημα' is ambiguous: it could mean Simon's argument would crush both his own and Peter's position, or that it would pressure both opinions in a way that obscures defeat."],"confidence":"high","notes":[]},{"i":242,"ref":"p242","source":"Μή με βιάζου ἀκρίτως συνθέσθαι σοι,\n\nἵνα δόξω φιλαλήθης εἶναι κριτής· εἰ δὲ τἀληθῆ ἀκοῦσαι θέλεις, τῷ σῷ φρονήματι μᾶλλον προείλημμαι. καὶ ὁ Σίμων· Πῶς προείληψαι, οὐκ εἰδὼς ὃ φρονῶ; καὶ ὁ πατήρ· Τοῦτο ῥᾴδιόν ἐστιν εἰδέναι· καὶ πῶς, ἄκουσον. ἐλέγξειν ὑπέσχου Πέτρον ἕνα θεὸν λέγοντα εἶναι ὅτι ψεύδεται, ὁ δὲ ἕνα λέγοντα ψεύσματος ἐλέγξαι ἐπαγγελλόμενος πάντως εὔδηλον ὡς ἐκεῖνος ἀληθεύων τὸ αὐτὸ οὐ λέγει. εἰ γὰρ τῷ καταψευδομένῳ τὸ αὐτὸ λέγει, καὶ αὐτὸς ψεύδεται· εἰ δὲ τὰ ἐναντία λέγων ἀποδείκνυσιν, τότε ἀληθεύει. οὐκ ἄλλως οὖν τὸν ἕνα θεὸν εἶναι λέγοντα ψεύστην λέγεις, εἰ μήτι ἂν ὅτι πολλοὺς δοξάζεις θεούς. θεοὺς δὲ πολλοὺς εἶναι κἀγὼ λέγω. τὸ αὐτὸ οὖν σοι πρὸ τῆς ζητήσεως λέγων σοὶ μᾶλλον προείλημμαι. καὶ κατὰ τοῦτο ἀγωνιᾶν περὶ ἐμοῦ οὐκ ὀφείλεις, ἀλλὰ Πέτρος, ὅτι ἀκμὴν αὐτῷ τὰ ἐναντία φρονῶ, ὅσπερ μετὰ τὴν ὑμετέραν ζήτησιν ἐλπίζω φιλαλήθης ὢν κριτής, πρόληψιν ἀποδυσάμενος, τῷ ἐπικρατοῦντι συνθέσθαι λόγῳ. ταῦτα τοῦ πατρὸς εἰπόντος ἠρέμα βοή τις ἐπαίνου ἐκ τῶν ὄχλων ἐγένετο ἐπὶ τῷ οὕτως τὸν πατέρα διαλεχθῆναι. Καὶ ὁμῶς ὁ Πέτρος ἔφη· Ἐγὼ ὡς ὁ τῶν λόγων μεσίτης εἴρηκεν, ποιεῖν ἕτοιμός εἰμι, καὶ ἤδη ποτὲ πρὸ πάσης ἀναβολῆς τὸ ἐμὸν περὶ θεοῦ ἐκθήσομαι φρόνημα. κἀγὼ ἕνα θεὸν εἶναι λέγω, τὸν πεποιηκότα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὰ ἐν αὐτοῖς πάντα. ἄλλον δὲ οὔτε λέγειν οὔτε νομίζειν ἔξεστιν. καὶ ὁ Σίμων· Ἐγὼ δέ φημι τὰς πεπιστευμένας γραφὰς παρὰ Ἰουδαίοις πολλοὺς λέγειν θεούς, καὶ μὴ χαλεπαίνειν ἐπὶ τούτῳ τὸν θεὸν τῷ αὐτὸν διὰ τῶν γραφῶν αὐτοῦ πολλοὺς θεοὺς εἰρηκέναι.","english":"Do not force me to agree with you without judgment, so that I may appear to be a truth-loving judge. But if you wish to hear the truth, I am already prejudiced in favor of your opinion. And Simon said: How are you prejudiced, not knowing what I think? And the father said: This is easy to know; and how, listen. You promised to refute Peter, who says that God is one, as lying; but he who promises to refute as false one who says one thing, it is entirely clear that he who speaks the truth does not say the same thing. For if he says the same thing as the one who lies, he also lies; but if he says the opposite and demonstrates it, then he speaks the truth. Therefore, you cannot call the one who says that God is one a liar, unless you believe that there are many gods. And I also say that there are many gods. Therefore, by saying the same thing to you before the inquiry, I am already prejudiced in your favor. And on this account you ought not to be anxious about me, but rather Peter, because I still hold the opposite opinion to him; but I, being a truth-loving judge, hope after your debate, having put aside prejudice, to agree with the prevailing argument. When the father said these things, a gentle murmur of praise arose from the crowds because the father had spoken in this way. And likewise Peter said: I am ready to do as the mediator of the debates has said, and I will set forth my opinion about God without any delay. And I say that God is one, who made the heaven and the earth and all things in them. It is not lawful to say or think of another. And Simon said: But I say that the scriptures believed among the Jews speak of many gods, and that God is not angry at this, since he himself through his scriptures has spoken of many gods.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The father argues that Simon's promise to refute Peter's monotheism implies Simon's polytheism, and that the father's own polytheistic statement aligns him with Simon before the debate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προείλημμαι","severity":"info","text":"The Greek verb προείλημμαι (perfect passive of προλαμβάνω) means 'I am already prejudiced' or 'I have a preconception,' a key term in the father's rhetorical strategy of claiming bias toward Simon.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλαλήθης","severity":"info","text":"The adjective φιλαλήθης ('truth-loving') is used twice by the father to describe himself as a judge, emphasizing his claimed impartiality despite his stated prejudice.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit within the homily, featuring a dialogue between the father, Simon, and Peter, with a crowd reaction marking a turning point.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The debate reflects early Christian polemics against Simonian Gnosticism, where Simon Magus is portrayed as a heretic advocating polytheism or angelic powers.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν πεποιηκότα τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"Peter's confession echoes Genesis 1:1 (LXX) and common early Christian creedal formulations, asserting one God as creator of heaven and earth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which 'scriptures believed among the Jews' Simon refers to; the phrase may allude to passages like Deuteronomy 32:8 (LXX) or Psalm 82:6 (LXX) that mention 'gods' in a polytheistic sense, but the exact reference is unclear."],"confidence":"high","notes":[]},{"i":243,"ref":"p243","source":"αὐτίκα γοῦν ἐν τῇ πρώτῃ φωνῇ τοῦ νόμου φαίνεται καὶ ἑαυτῷ αὐτοὺς ὁμοίους λέγων. οὕτως γὰρ γέγραπται ὡς ὅτι τῷ πρώτῳ ἀνθρώπῳ ἐντολὴν ἔχοντι παρὰ τοῦ θεοῦ ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ φαγεῖν, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν μὴ φαγεῖν, ὁ ὄφις διὰ τῆς γυναικὸς ἐπὶ ὑποσχέσει τοῦ γενέσθαι αὐτοὺς θεοὺς φαγεῖν αὐτοὺς πείσας ἀναβλέψαι ἐποίησεν καὶ εἶθ' οὕτως ὁ θεὸς ἀναβλέψασιν αὐτοῖς ἔφη· «Ἰδοὺ γέγονεν Ἀδὰμ ὡς εἷς ἐξ ἡμῶν». ὁ μὲν οὖν ὄφις εἰπών· «Ἔσεσθε ὡς θεοί» ὡς ὄντων θεῶν εἰρηκὼς φαίνεται ταύτῃ μᾶλλον ᾗ καὶ θεὸς ἐπεμαρτύρησεν εἰπών· «Ἰδοὺ γέγονεν Ἀδὰμ ὡς εἷς ἐξ ἡμῶν». οὕτως ὁ τοὺς πολλοὺς εἰπὼν ὄφις εἶναι θεοὺς οὐκ ἐψεύσατο. πάλιν τὸ γεγράφθαι· «Θεοὺς οὐ κακολογήσεις καὶ ἄρχοντας τοῦ λαοῦ σου οὐ κακῶς ἐρεῖς» πολλοὺς σημαίνει θεούς, οὓς οὐδὲ κακολογεῖσθαι θέλει. ἀλλὰ καὶ ἄλλοθί που γέγραπται· « ἰ ἐτόλμησεν θεὸς ἕτερος εἰσελθεῖν καὶ λαβεῖν ἑαυτῷ ἔθνος ἐκ μέσου ἔθνους ὡς ἐγὼ κύριος ὁ θεός». τῷ εἰπεῖν· « ἰ ἐτόλμησεν θεὸς ἕτερος» ὡς ὄντων ἑτέρων εἴρηκεν. καὶ ἄλλοτε· «Θεοὶ οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν» ὡς τῶν μὴ πεποιηκότων ἀπόλλυσθαι μελλόντων. καὶ ἄλλῃ που λέγει· «Ἔπεχε σεαυτῷ, μὴ πορευθεὶς λατρεύσῃς θεοῖς ἑτέροις, οἷς οὐκ ᾔδεισαν οἱ πατέρες σου», ὡς ὄντων θεῶν ἑτέρων, οἷς καὶ μὴ ἐξακολουθεῖν αὐτοὺς λέγει. καὶ πάλιν· «Ὀνόματα θεῶν ἑτέρων οὐκ ἀναβήσεται ἐπὶ τῶν χειλέων σου». καὶ ἐνταῦθα πολλοὺς θεοὺς λέγει, ὧν τὰ ὀνόματα ὀνομάζεσθαι οὐ θέλει. καὶ πάλιν γέγραπται· «Κύριος ὁ θεός σου, οὗτος θεὸς τῶν θεῶν». καὶ πάλιν· «Τίς","english":"For example, in the first utterance of the law, it is evident that he speaks of them as like himself. For it is written thus: that the first man, having a command from God to eat from every tree in the paradise, but not to eat from the tree of knowing good and evil, the serpent through the woman, on the promise that they would become gods, persuaded them to eat and made them look up, and then God said to them as they looked up: \"Behold, Adam has become as one of us.\" So the serpent, saying \"You will be as gods,\" appears to have spoken as if they were actually gods, especially since God testified to this by saying, \"Behold, Adam has become as one of us.\" Thus the serpent, who said the many were gods, did not lie. Again, the writing \"You shall not speak ill of gods and you shall not speak evil of the rulers of your people\" indicates many gods, whom he does not wish to be spoken ill of. But also elsewhere it is written: \"If another god dared to enter and take for himself a nation from the midst of a nation, as I, the Lord God.\" By saying \"If another god dared,\" he speaks as if there are others. And elsewhere: \"Gods who did not make the heaven and the earth, let them perish,\" as if those who did not make them are about to perish. And in another place it says: \"Beware, lest you go and serve other gods, whom your fathers did not know,\" as if there are other gods, whom he says they should not follow. And again: \"The names of other gods shall not rise upon your lips.\" And here he speaks of many gods, whose names he does not wish to be named. And again it is written: \"The Lord your God, this is the god of gods.\" And again: \"Who","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ γέγονεν Ἀδὰμ ὡς εἷς ἐξ ἡμῶν","severity":"info","text":"The speaker cites a scriptural phrase not found verbatim in the LXX; it likely paraphrases Gen 3:22, where God says 'Behold, Adam has become as one of us.'","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεοὺς οὐ κακολογήσεις καὶ ἄρχοντας τοῦ λαοῦ σου οὐ κακῶς ἐρεῖς","severity":"info","text":"This citation echoes Exod 22:28 LXX, which forbids speaking ill of gods and rulers; the homilist uses it to argue for multiple gods.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰ ἐτόλμησεν θεὸς ἕτερος εἰσελθεῖν καὶ λαβεῖν ἑαυτῷ ἔθνος ἐκ μέσου ἔθνους ὡς ἐγὼ κύριος ὁ θεός","severity":"info","text":"This appears to be a loose citation of Deut 4:34 LXX, where Moses speaks of another god taking a nation; the homilist reads it as evidence of polytheism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεοὶ οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν","severity":"info","text":"This citation is not directly from the LXX but may reflect a paraphrase of Deut 13:1-5 or a similar passage condemning gods who did not create the world.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔπεχε σεαυτῷ, μὴ πορευθεὶς λατρεύσῃς θεοῖς ἑτέροις, οἷς οὐκ ᾔδεισαν οἱ πατέρες σου","severity":"info","text":"This echoes Deut 13:6-7 LXX, warning against serving other gods unknown to one's fathers; the homilist uses it to argue for the existence of other gods.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος ὁ θεός σου, οὗτος θεὸς τῶν θεῶν","severity":"info","text":"This phrase is not found verbatim in the LXX but may be a paraphrase of Deut 10:17 or similar, where God is called 'god of gods'; the homilist cites it to support polytheistic interpretation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the English draft breaks off mid-sentence. The exact source of several scriptural citations is uncertain, as they are paraphrases or conflations of LXX passages."],"confidence":"medium","notes":[]},{"i":244,"ref":"p244","source":"ὅμοιός σοι, κύριε, ἐν θεοῖς;» καὶ πάλιν· «Θεὸς θεῶν κύριος». καὶ πάλιν· «Ὁ θεὸς ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρίνει». ὅθεν θαυμάζω πῶς τοσούτων φωνῶν ἐγγράφως μαρτυρουσῶν πολλοὺς εἶναι θεούς, σὺ διαβεβαιοῦσαι μὴ δεῖν μήτε λέγειν μήτε εἶναι νομίζειν. λοιπὸν πρὸς τὰ σαφῶς·ηθέντα εἴ τι ἔχεις εἰπεῖν, ἐπὶ πάντων λέγε. Καὶ ὁ Πέτρος ἔφη· Συντομώτερον ἄκουε πρὸς ἃ εἴρηκας. αὐτὸς ὁ νόμος ὁ πολλάκις εἰπὼν θεοὺς αὐτὸς τῷ Ἰουδαίῳ ὄχλῳ λέγει· «Ἰδοὺ κυρίου τοῦ θεοῦ σου ὁ οὐρανὸς τοῦ οὐρανοῦ, καὶ πάντα ὅσα ἐστὶν ἐν αὐτοῖς», συνπεριλαβὼν ὅτι, εἰ καί εἰσιν θεοί, ὑπ' αὐτόν εἰσιν, τουτέστιν ὑπὸ τὸν Ἰουδαίων θεόν. καὶ πάλιν· «Ὅτι κύριος ὁ θεός σου, οὗτος θεὸς ἐν τῷ οὐρανῷ ἄνω καὶ ἐν τῇ γῇ κάτω, καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ». καὶ ἄλλῃ που λέγει ἡ γραφὴ τῷ Ἰουδαίων ὄχλῳ· «Κύριος ὁ θεός σου, οὗτος θεὸς τῶν θεῶν», ὥσπερ ὅτι, εἰ καί εἰσιν θεοί, ὑπὸ τὸν Ἰουδαίων θεόν εἰσιν. καὶ ἄλλῃ που περὶ αὐτοῦ λέγει ἡ γραφή· «Ὁ θεὸς ὁ μέγας καὶ ἀληθινός, ὃς οὐ λαμβάνει πρόσωπον οὐδὲ μὴ λάβῃ δῶρον, ποιῶν κρίσιν ὀρφανῷ καὶ χήρᾳ». «μέγαν» δὲ καὶ «ἀληθινόν» καὶ «κρίσιν ποιοῦντα» τὸν Ἰουδαίων ἡ γραφὴ εἰποῦσα θεὸν τοὺς ἄλλους μικροὺς καὶ οὐκ ἀληθινοὺς ἐσήμανεν. ἀλλὰ καὶ ἄλλῃ που λέγει ἡ γραφή· «Ζῶ ἐγώ, λέγει κύριος, οὐκ ἔστιν θεὸς ἕτερος πλὴν ἐμοῦ. ἐγὼ πρῶτος, ἐγὼ μετὰ ταῦτα, πλὴν ἐμοῦ θεὸς οὐκ ἔστιν». καὶ πάλιν· «Κύριον τὸν θεόν σου φοβηθήσῃ καὶ αὐτῷ μόνῳ λατρεύσεις». καὶ πάλιν· «Ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ὑμῶν κύριος εἷς ἐστιν».","english":"Like you, Lord, among gods?\" And again: \"God of gods, Lord.\" And again: \"The god stood in an assembly of gods, and in the midst he judges gods.\" Hence I am amazed how, with so many voices testifying in writing that there are many gods, you insist that one must neither speak of nor believe in them. So, if you have anything to say in response to what has been clearly stated, say it before all. And Peter said: Listen more briefly to what I have said in reply. The law itself, which often spoke of gods, says to the Jewish multitude: \"Behold, the heaven of heaven of your Lord God, and all that is in them,\" implying that even if there are gods, they are under him, that is, under the God of the Jews. And again: \"For your Lord God, this is God in the heaven above and on the earth below, and there is no other besides him.\" And elsewhere the scripture says to the Jewish multitude: \"Your Lord God, this is God of gods,\" as if to say that even if there are gods, they are under the God of the Jews. And elsewhere the scripture says about him: \"The great and true God, who does not accept a bribe nor take a gift, rendering judgment for the orphan and the widow.\" By calling the God of the Jews \"great\" and \"true\" and \"rendering judgment,\" the scripture indicated that the others are small and not true. But also elsewhere the scripture says: \"I live, says the Lord, there is no other god besides me. I am first, I am after these things, besides me there is no god.\" And again: \"You shall fear your Lord God and serve him alone.\" And again: \"Hear, O Israel, the Lord your God is one Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸς θεῶν κύριος","severity":"info","text":"This phrase echoes LXX Psalm 49:1 (50:1 MT) and is used here to support the opponent's polytheistic reading.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ κυρίου τοῦ θεοῦ σου ὁ οὐρανὸς τοῦ οὐρανοῦ","severity":"info","text":"A paraphrase of LXX Deuteronomy 10:14, adapted to argue that other gods are subordinate to the God of the Jews.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζῶ ἐγώ, λέγει κύριος, οὐκ ἔστιν θεὸς ἕτερος πλὴν ἐμοῦ","severity":"info","text":"Likely a conflation of LXX Exodus 20:2-3 and Deuteronomy 4:39, emphasizing monotheism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a debate: the opponent cites polytheistic-sounding OT verses, then Peter counters with monotheistic ones, forming a scriptural argument-and-reply.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The Homiliae reflect 4th-century Jewish-Christian polemic, using the LXX to argue for a supreme God while acknowledging subordinate divine beings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna or corruption at σαφῶς·ηθέντα; the emendation to σαφῶς ῥηθέντα ('clearly stated') is standard but not certain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θεοὺς' in the opponent's citations may refer to angels or subordinate divine beings, not polytheistic gods; the text does not clarify.","The exact OT source for 'Ζῶ ἐγώ...' is uncertain; it may be a composite or paraphrase."],"confidence":"high","notes":[]},{"i":245,"ref":"p245","source":"καὶ ὁμῶς πολλαὶ φωναὶ μεθ' ὅρκου ἐπισφραγίζουσιν ὅτι εἷς ἐστιν ὁ θεὸς καὶ πλὴν αὐτοῦ οὐκ ἔστιν θεός. ὅθεν θαυμάζω πῶς τοσούτων μαρτυρουσῶν φωνῶν ἕνα εἶναι θεόν, σὺ πολλοὺς εἶναι λέγεις. Καὶ ὁ Σίμων· Ὁ λόγος τὴν ἀρχὴν ἦν μοι πρὸς σὲ ἀπὸ γραφῶν ἐλέγξαι σε ὅτι ψεύδῃ λέγων μὴ πολλοὺς δεῖν φθέγγεσθαι θεούς. ὅθεν πολλὰς ἐγγράφους ἔδειξα φωνὰς ὅτι αὐταὶ αἱ θεῖαι γραφαὶ πολλοὺς φθέγγονται θεούς. καὶ ὁ Πέτρος· ὐταὶ αἱ πολλοὺς φθεγγόμεναι θεοὺς γραφαί, αὐταὶ παρῄνεσαν ἡμῖν εἰποῦσαι· «Ὀνόματα θεῶν ἑτέρων οὐκ ἀναβήσεται ἐπὶ τῶν χειλέων σου». οὕτως οὐ παρὰ τὸ γεγραμμένον ἔφην, ὦ Σίμων. καὶ ὁ Σίμων· Ἄκουσον πρὸς αὐτὸ καὶ σύ, ὦ Πέτρε. ἁμαρτάνειν μοι δοκεῖς ὅτι αὐτῶν καταλέγεις, τῆς γραφῆς λεγούσης· « ὐ κακολογήσεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐ κακῶς ἐρεῖς». καὶ ὁ Πέτρος· ὐχ ἁμαρτάνω, Σίμων, ἀκολούθως ταῖς γραφαῖς τὴν ἀπώλειαν αὐτῶν προσημαίνων· οὕτω γὰρ γέγραπται· «Θεοί, οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν», καὶ τοῦτο εἰπὼν οὐχ ὡς ἐνίων πεποιηκότων καὶ μὴ ἀπολλυμένων, ὡς ἡρμήνευσας. δηλοῦται γὰρ εἷς ὁ πεποιηκὼς τῷ ἀπ' ἀρχῆς γεγράφθαι· «Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν». καὶ οὐκ εἶπεν· « ἱ θεοί». καὶ ἄλλῃ που λέγει· «Ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα». καὶ ἐν ἑτέρῳ τόπῳ γέγραπται· « ἱ οὐρανοὶ αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμενεῖς εἰς τὸν αἰῶνα». καὶ ὁ Σίμων ἔφη·","english":"And yet many voices with an oath seal that there is one God and besides him there is no God. Hence I am amazed how, with so many voices testifying that there is one God, you say there are many. And Simon said: \"The argument from the beginning was for me to refute you from the scriptures that you lie in saying that one should not speak of many gods. Hence I showed many written voices that the divine scriptures themselves speak of many gods.\" And Peter said: \"The very scriptures that speak of many gods also admonished us, saying: 'Names of other gods shall not ascend upon your lips.' Thus I did not speak contrary to what is written, O Simon.\" And Simon said: \"Listen to this also, O Peter. You seem to me to err because you speak ill of them, while the scripture says: 'You shall not speak evil, and you shall not speak ill of the ruler of your people.'\" And Peter said: \"I do not err, Simon, in indicating their destruction in accordance with the scriptures; for thus it is written: 'Gods who did not make the heaven and the earth, let them perish,' and this I said not as if some had made and were not perishing, as you interpreted. For it is made clear that the one who made is the one from the beginning, as it is written: 'In the beginning God made the heaven and the earth.' And it did not say: 'Gods.' And elsewhere it says: 'The firmament proclaims the work of his hands.' And in another place it is written: 'The heavens themselves will perish, but you will endure forever.'\" And Simon said:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀνόματα θεῶν ἑτέρων οὐκ ἀναβήσεται ἐπὶ τῶν χειλέων σου","severity":"info","text":"Peter cites a scriptural prohibition against naming other gods, likely from Exodus 23:13 (LXX) or a similar source, to counter Simon's polytheistic readings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεοί, οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν","severity":"info","text":"Peter quotes a scriptural curse on gods who did not create heaven and earth, likely from Jeremiah or a deuterocanonical source, to argue for the destruction of false gods.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"Peter cites Genesis 1:1 (LXX) to assert that only one God created the universe, contrasting with Simon's claim of multiple creator gods.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα","severity":"info","text":"Peter references a scriptural passage (possibly Psalm 19:1 LXX or similar) where the firmament proclaims the work of God's hands, reinforcing monotheistic creation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ οὐρανοὶ αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμενεῖς εἰς τὸν αἰῶνα","severity":"info","text":"Peter cites a scriptural promise that the heavens will perish but God endures, likely from Isaiah or Psalms, to argue for the eternity of the one true God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit within a debate between Peter and Simon, structured as a series of scriptural citations and counter-citations, typical of early Christian apologetic dialogues.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for several citations (e.g., 'Names of other gods...' and 'Gods who did not make...') are not explicitly identified in the text, leaving their origin uncertain."],"confidence":"high","notes":[]},{"i":246,"ref":"p246","source":"Πρὸς τὸ ἐμὲ δεῖξαι πολλοὺς εἶναι θεοὺς ἀπὸ τῶν γραφῶν φωνὰς σαφεῖς παρέστησα, σὺ δὲ τοσαύτας ἢ καὶ πλείονας φωνὰς ἀπὸ τῶν αὐτῶν γραφῶν ἐνήνοχας, δεικνύων ὅτι εἷς ἐστιν θεὸς καὶ οὗτος Ἰουδαίων. καὶ πρὸς τὸ εἰπεῖν με·\n\n« ὐ δεῖ κακολογεῖν θεούς» ἐπήγαγες πρὸς τοῦτο τὸ δεῖξαι ὅτι εἷς ἐστιν ὁ πεποιηκώς, ὅτι οἱ μὴ πεποιηκότες ἀπολέσθαι ἔχουσιν. πρὸς δὲ τὸ εἰπεῖν με ὅτι δεῖ θεοὺς λέγειν, καθὸ καὶ αἱ γραφαὶ αὐτοὺς λέγουσιν, καὶ πρὸς τοῦτο ἔδειξας ὅτι μὴ δεῖ αὐτῶν ὀνόματα φθέγγεσθαι, τῷ τὴν αὐτὴν γραφὴν εἰπεῖν ὀνόματα θεῶν ἑτέρων μὴ φθέγγεσθαι. ἐπεὶ οὖν αὐταὶ αἱ γραφαὶ πολλοὺς λέγουσιν εἶναι θεοὺς καὶ ἄλλοτε ἕνα μόνον εἶναι–καὶ ὁτὲ μὲν μὴ κακολογεῖσθαι, ὁτὲ δὲ κακολογεῖσθαι–, πρὸς τοῦτο τί δεῖ λογίσασθαι ἢ ὅτι αὐταὶ ἡμᾶς αἱ γραφαὶ πλανῶσιν; καὶ ὁ Πέτρος ἔφη· ὐ πλανῶσιν, ἀλλ' ἐλέγχουσιν καὶ εἰς φανερὸν ἄγουσιν τὴν ἐν ἑκάστῳ κατὰ τοῦ θεοῦ ἐνδομυχοῦσαν ὥσπερ ὄφεως κακὴν προαίρεσιν. πολλοῖς γὰρ καὶ διαφόροις τύποις ἐοικυῖαι πρόκεινται. ἕκαστος οὖν κηρῷ ἐοικυῖαν τὴν αὑτοῦ προαίρεσιν ἔχων, περιβλεψάμενος αὐτὰς καὶ πάντα εὑρὼν ἐν αὐταῖς, ὁποῖον θεὸν εἶναι θέλει, τήν (ὡς ἔφην) κηρῷ ἐοικυῖαν προαίρεσιν ἐπιβαλὼν ἀπομάσσεται. ἐπεὶ οὖν ὅτι ἂν βούληταί τις περὶ θεοῦ φρονεῖν, ἐν αὐταῖς εὑρίσκει, τούτου χάριν ὁ μὲν πολλῶν θεῶν ἰδέας ἀπομάσσεται ἀπ' αὐτῶν, καὶ ἡμεῖς τὴν τοῦ ὄντως ὄντος ἀπεμαξάμεθα ἰδέαν, ἐκ τῆς ἡμετέρας μορφῆς τὸν ἀληθῆ ἐπιγνόντες τύπον. ἀλλὰ καὶ ἡ ἔνδοθεν ἡμῶν ψυχὴ τὴν αὐτοῦ εἰκόνα πρὸς ἀθανασίαν ἠμφίεσται.","english":"To show that there are many gods, I presented clear voices from the scriptures, and you brought forth as many or more voices from the same scriptures, showing that there is one God and that he is the God of the Jews. And to my saying, \"One must not speak ill of gods,\" you responded to this by showing that there is one who has made, and that those who have not made are to perish. And to my saying that one must speak of gods, inasmuch as the scriptures themselves speak of them, you also showed in response that one must not utter their names, because the same scripture says not to utter the names of other gods. Since, then, the same scriptures say that there are many gods and at other times that there is only one—and sometimes that they are not to be spoken ill of, and at other times that they are to be spoken ill of—what must one conclude from this except that the scriptures themselves lead us astray? And Peter said: They do not lead astray, but they expose and bring to light the evil intention lurking in each person against God, like a serpent. For they lie before us like many and varied forms. Each person, having his own intention like wax, looks at them and, finding everything in them, whatever kind of god he wishes to exist, he applies his intention (like wax, as I said) and molds it. Since, then, whatever one wishes to think about God, one finds in them, for this reason one molds from them the ideas of many gods, and we have molded the idea of the one who truly is, recognizing the true form from our own form. But also our inner soul has been clothed with his image for immortality.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a dialectical exchange between Clement and Simon, where each cites scripture to support opposing views on polytheism. Peter's response reframes the contradiction as a test of the hearer's intention.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προαίρεσις","severity":"info","text":"προαίρεσις (proairesis) denotes a deliberate choice or intention, here likened to wax that takes the impression of whatever form one desires from scripture. It is a key concept in Clement's epistemology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀνόματα θεῶν ἑτέρων μὴ φθέγγεσθαι","severity":"info","text":"The phrase echoes Exodus 23:13 (LXX) which forbids uttering the names of other gods. Clement uses this to argue that scripture itself prohibits polytheistic speech.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The metaphor of scripture as wax receiving impressions from the hearer's intention reflects a common patristic hermeneutic, where the reader's disposition determines interpretation. This anticipates later debates on scriptural ambiguity.","cites":[],"named_sources":["Clement of Alexandria Stromata"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage is cited in modern scholarship as an early example of reader-response theory applied to scripture, showing how the same text can yield contradictory theological claims.","cites":[],"named_sources":["H. G. L. 2005"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna after 'πρὸς τὸ εἰπεῖν με·' where the Coptic Vorlage likely contained a fuller quotation. The English draft supplies 'One must not speak ill of gods' from context, but the exact wording is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν τοῦ ὄντως ὄντος ἰδέαν' could be read as either 'the idea of the one who truly is' (as in the English draft) or 'the idea of true being' (a more Platonic reading). The context supports the former, given the contrast with 'many gods'.","The Coptic Vorlage for the lacuna after 'πρὸς τὸ εἰπεῖν με·' is lost; the English draft's reconstruction is plausible but not certain."],"confidence":"high","notes":[]},{"i":247,"ref":"p247","source":"ταύτης τὸν γεννήτορα ἐὰν καταλίπω, δικαίᾳ κρίσει καὶ αὐτή με καταλιπεῖν ἔχει (αὐτῷ τῷ τολμήματι γνωρίσασα ἄδικον) καὶ ὡς ἀπὸ δικαίου δικαίως καταλείψει με, καὶ οὕτως τὴν ψυχὴν μετὰ κόλασιν, τῆς ἀπ' αὐτῆς ἀπολειφθείσης βοηθείας, φθαρήσομαι. εἰ δὲ ἔστιν ἕτερος, πρῶτον ἐνδυσάτω ἑτέραν ἰδέαν, ἑτέραν μορφήν, ἵνα διὰ τῆς τοῦ σώματος καινῆς μορφῆς τὸν καινὸν ἐπιγνῶ θεόν. εἰ δὲ καὶ τὴν μορφὴν ἀλλάξει, μήτι καὶ τῆς ψυχῆς τὴν οὐσίαν; εἰ δὲ καὶ ἀλλάξει, οὐκέτι ἐγώ εἰμι, ἄλλος γενόμενος καὶ μορφῇ καὶ οὐσίᾳ. ἄλλους οὖν πλαττέτω, εἰ ἄλλος ἐστίν. οὐκ ἔστιν δέ. εἰ δὲ ἦν, ἔπλασεν ἄν. ἐπεὶ οὖν οὐκ ἔπλασεν, ὡς οὐκ ὢν τὸν ὄντα τῷ ὄντι καταλιπέτω. οὐδεὶς γὰρ ἔστιν ἢ μόνῃ γνώμῃ Σίμωνος. ἐγὼ ἄλλον θεὸν οὐ παραδέχομαι πλὴν τὸν κτίσαντά με μόνον. καὶ ὁ Σίμων· Ἐπεὶ πυκνότερόν σε ὁρῶ τὸν λόγον ποιούμενον ὑπὲρ τοῦ πλάσαντός σε θεοῦ, μάθε παρ' ἐμοῦ πῶς καὶ εἰς αὐτὸν ἀσεβεῖς. οἱ πλάσαντες δύο φαίνονται ὡς ἡ γραφὴ λέγει· «Καὶ εἶπεν ὁ θεός· Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέραν». τὸ «ποιήσωμεν» δύο σημαίνει ἢ πλείονας, πλὴν οὐχ ἕνα. καὶ ὁ Πέτρος ἀπεκρίνατο· ἷς ἐστιν ὁ τῇ αὐτοῦ σοφίᾳ εἰπών· «Ποιήσωμεν ἄνθρωπον». ἡ δὲ σοφία, ᾗ ὥσπερ ἰδίῳ πνεύματι αὐτὸς ἀεὶ συνέχαιρεν, ἥνωται μὲν ὡς ψυχὴ τῷ θεῷ, ἐκτείνεται δὲ ἀπ' αὐτοῦ ὡς χείρ, δημιουργοῦσα τὸ πᾶν. διὰ τοῦτο δὲ καὶ εἷς ἄνθρωπος ἐγένετο, ἀπ' αὐτοῦ δὲ προῆλθεν καὶ τὸ θῆλυ. καὶ μονὰς οὖσα τῷ γένει δυάς ἐστιν. κατὰ γὰρ ἔκτασιν καὶ συστολὴν ἡ μονὰς δυὰς εἶναι νομίζεται. ὥστε ἑνὶ θεῷ ὡς γονεῦσιν ὀρθῶς ποιῶ τὴν πᾶσαν προσαναφέρων τιμήν.","english":"If I abandon the one who gave birth to me, she will with just judgment also abandon me (having recognized the injustice by the very audacity) and will justly leave me as from a just cause, and thus I will be destroyed in soul after punishment, deprived of her help. But if there is another, let him first put on another form, another shape, so that through the new form of the body I may recognize the new god. And if he changes his form, will he not also change the essence of the soul? And if he changes it, I am no longer myself, having become another in both form and essence. Let him then fashion others, if he is another. But he is not. For if he were, he would have fashioned them. Since he did not fashion them, let him, as one who is not, leave the one who is to the one who is. For there is no one except in the sole opinion of Simon. I accept no other god than the one who created me alone. And Simon said: Since I see you making the argument more frequently on behalf of the god who created you, learn from me how you are impious even toward him. The creators appear to be two, as the scripture says: \"And God said, 'Let us make man according to our image and likeness.'\" The \"let us make\" signifies two or more, but not one. And Peter answered: He is one who, by his own wisdom, said, \"Let us make man.\" And wisdom, with which he always rejoiced as with his own spirit, is united as a soul to God, but extends from him like a hand, fashioning the universe. For this reason also one man came to be, and from him the female also proceeded. And being a monad in kind, it is a dyad. For by extension and contraction the monad is considered to be a dyad. So I rightly refer all honor to one God as to parents.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέραν","severity":"info","text":"Simon cites a conflation of Genesis 1:26 (LXX: ποιήσωμεν ἄνθρωπον) and Genesis 1:26–27 (κατ' εἰκόνα ἡμετέραν). The plural verb ποιήσωμεν is used to argue for multiple creators.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μονὰς … δυάς","severity":"info","text":"Peter uses μονάς (monad) and δυάς (dyad) to describe God and his wisdom as a unity that appears dual through extension and contraction. This reflects Middle Platonic and early Christian theological language.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σοφίᾳ … ἰδίῳ πνεύματι","severity":"info","text":"Peter identifies God’s wisdom as a spirit with which he rejoices, a concept reminiscent of Jewish wisdom traditions and early Christian Logos theology, but here used to counter Simon’s polytheistic reading.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from Peter’s monotheistic argument (if another god existed, he would create different beings) to Simon’s scriptural objection, then to Peter’s reply explaining the plural verb as referring to God and his wisdom.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἥνωται μὲν ὡς ψυχὴ τῷ θεῷ, ἐκτείνεται δὲ ἀπ' αὐτοῦ ὡς χείρ","severity":"info","text":"The image of wisdom as a hand extending from God parallels Philo of Alexandria’s description of the Logos as an extended power (e.g., De Confusione Linguarum 62).","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν γεννήτορα … αὐτή","severity":"caution","text":"The opening analogy uses feminine pronouns (αὐτή, καταλιπεῖν) for the creator, likely personifying wisdom or the creative principle. The referent is ambiguous; the translation takes it as the creator (θεός) personified as mother.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The feminine pronouns in the opening analogy (αὐτή, καταλιπεῖν) may refer to wisdom (σοφία) or to the creator as a maternal figure; the reading assumes the latter.","The phrase τῷ ὄντι καταλιπέτω is ambiguous: it could mean 'leave the one who is to the one who is' or 'leave the existent to the existent'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":248,"ref":"p248","source":"καὶ ὁ Σίμων ἔφη· Τί δέ; εἰ καὶ αἱ γραφαὶ ἑτέρους θεοὺς λέγουσιν, οὐ παραδέξει;\n\nΚαὶ ὁ Πέτρος ἀπεκρίνατο· ἴτε αἱ γραφαὶ εἴτε προφῆται θεοὺς λέγουσιν, εἰς πειρασμὸν τῶν ἀκουόντων λέγουσιν. οὕτω γὰρ γέγραπται· «Ἐὰν ἀναστῇ\n\nἐν σοὶ προφήτης, διδούς σοι σημεῖα καὶ τέρατα, καὶ ἔλθῃ τό τε σημεῖον ἐκεῖνο καὶ τὸ τέρας, ἐρεῖ δέ σοι· Πορευθέντες λατρεύσωμεν θεοῖς ἑτέροις, οἷς οὐκ ᾔδεισαν οἱ πατέρες σου, οὐκ ἀκούσεσθε τοῦ προφήτου ἐκείνου· ἐν πρώτοις ἔστωσαν αἱ χεῖρές σου λιθοβολῆσαι αὐτόν. ἐπείρασεν γάρ σε ἀποστῆναι ἀπὸ κυρίου τοῦ θεοῦ σου. ἐὰν δὲ εἴπῃς ἐν τῇ καρδίᾳ σου· Πῶς ἐποίησεν τὸ σημεῖον ἐκεῖνο ἢ τὸ τέρας, γινώσκων γνώσῃ ὅτι ὁ πειράζων ἐπείραζεν ἰδεῖν εἰ φοβῇ κύριον τὸν θεόν σου». ὅτι δὲ ὁ πειράζων ἐπείραζεν, εἴρητο, ἑτέρως δὲ μετὰ τὴν εἰς Βαβυλῶνα μετοικεσίαν φαίνεται. οὐ γὰρ ἂν ὁ τὰ πάντα γινώσκων θεός (ὡς ἐκ πολλῶν ἔστιν δεῖξαι) ἐπείραζεν, ἵνα γνῷ αὐτός, ὁ τὰ πάντα προγινώσκων. εἰ δὲ βούλει, περὶ τούτου τὸν λόγον ποιησώμεθα, καὶ δείξω προγινώσκοντα τὸν θεόν. τὸ δὲ ἀγνοεῖν αὐτὸν ψεῦσμα Χν καὶ τοῦτο πρὸς πειρασμὸν γραφὲν ἀποδέδεικται. οὕτως ἡμεῖς, ὦ Σίμων, οὔτε ἀπὸ γραφῶν οὔτε ὑφ' ἑτέρου τινὸς σκανδαλισθῆναι δυνάμεθα οὔτε πολλοὺς θεοὺς ἀποδέξασθαι ἀπατώμεθα οὐδὲ λόγῳ τινὶ κατὰ τοῦ θεοῦ λεγομένῳ συντιθέμεθα. ἴσμεν γὰρ καὶ αὐτοὶ ἀπὸ τῶν γραφῶν ἀγγέλους θεοὺς λεχθέντας, λέγω δὲ ὡς ὁ ἐπὶ τῆς βάτου λαλήσας καὶ τῷ Ἰακὼβ παλαίσας, ἀλλὰ καὶ τὸν γεννώμενον Ἐμμανουὴλ [καὶ] τὸν λεγόμενον θεὸν ἰσχυρόν. ἀλλὰ μὴν καὶ Μωυσῆς θεὸς Φαραὼ ἐγενήθη, τῷ δὲ ὄντι ἄνθρωπος ἦν.","english":"And Simon said, \"What then? If the Scriptures speak of other gods, will you not accept them?\"\n\nAnd Peter answered, \"If either the Scriptures or the prophets speak of gods, they speak thus to test the hearers. For it is written: 'If a prophet arises among you, giving you signs and wonders, and that sign and wonder comes to pass, but he says to you, \"Let us go and worship other gods, whom your fathers did not know,\" you shall not listen to that prophet; let your hands be the first to stone him. For he tempted you to depart from the Lord your God. But if you say in your heart, \"How did he perform that sign or wonder?\" you will know, by knowing, that the tempter tempted to see if you fear the Lord your God.'\" That the tempter tempted is stated, but it appears otherwise after the deportation to Babylon. For God, who knows all things (as can be shown from many instances), would not tempt in order to know, since He foreknows all things. If you wish, let us discuss this matter, and I will show that God foreknows. But that He is ignorant is a falsehood, and this too has been demonstrated to be written for the purpose of temptation. Thus we, O Simon, can be scandalized neither by the Scriptures nor by anything else, nor are we deceived into accepting many gods, nor do we assent to any word spoken against God. For we ourselves know from the Scriptures that angels have been called gods—I mean, for instance, the one who spoke from the bush and wrestled with Jacob, and also the one born, Emmanuel, called the mighty God. Moreover, Moses became a god to Pharaoh, but in truth he was a man.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ἀναστῇ ἐν σοὶ προφήτης...","severity":"info","text":"Peter cites a scriptural test for a prophet who urges worship of other gods. The passage is not a direct OT quotation but a composite or paraphrase, possibly from a lost Jewish-Christian source.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μετὰ τὴν εἰς Βαβυλῶνα μετοικεσίαν","severity":"info","text":"The reference to the deportation to Babylon (586 BCE) is used to date a change in the understanding of divine testing. This reflects a Jewish-Christian historical schema common in the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεοὺς","severity":"info","text":"Peter distinguishes between true God and beings called 'gods' in Scripture (angels, Moses, Emmanuel). This reflects a polemical strategy to defend monotheism against Simon's charge of polytheism.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ ἐπὶ τῆς βάτου λαλήσας","severity":"info","text":"The angel who spoke from the burning bush (Exod 3) and the angel who wrestled with Jacob (Gen 32:24-30) are cited as examples of beings called 'gods' in Scripture. This exegesis appears also in other Pseudo-Clementine texts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a question-and-answer format typical of the Homiliae: Simon poses a challenge, Peter responds with a scriptural citation and then a theological argument. The unit ends with a summary of Peter's position.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἴτε αἱ γραφαὶ εἴτε προφῆται","severity":"caution","text":"The Greek text has 'ἴτε' (whether) which is a variant spelling of 'εἴτε'. The English draft translates as 'If either the Scriptures or the prophets', which is correct but the form is non-standard.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἴτε' is a variant of 'εἴτε' and does not affect meaning.","The identity of the 'tempter' in the cited passage is ambiguous: it could refer to the prophet or to God, but Peter argues it is a test of the hearer's faith."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":249,"ref":"p249","source":"ἔτι δὲ καὶ τὰ εἴδωλα τῶν ἐθνῶν. ἡμῖν δὲ εἷς θεός, εἷς ὁ τὰς κτίσεις πεποιηκὼς καὶ διακοσμήσας τὰ πάντα, οὗ καὶ ὁ Χριστὸς υἱός, ᾧ πειθόμενοι ἀπὸ τῶν γραφῶν τὰ ψευδῆ ἐπιγινώσκομεν. ἔτι δὲ καὶ ἐκ πατέρων ἐφοδιαζόμενοι τῶν γραφῶν τὰ ἀληθῆ ἕνα μόνον οἴδαμεν τὸν πεποιηκότα τούς τε οὐρανοὺς καὶ τὴν γῆν, θεὸν Ἰουδαίων καὶ πάντων τῶν σέβειν αὐτὸν αἱρουμένων. τοῦτον καὶ θεοφιλεῖ λογισμῷ ἀληθῆ δογματίσαντες οἱ πατέρες παρέδοσαν ἡμῖν, ἵνα εἰδῶμεν ὅτι, εἴ τι κατὰ τοῦ θεοῦ λέγεται, ψεῦδός ἐστιν. ἀλλὰ καὶ ὑπερβαλλόντως τι ἐρῶ· ἰ τοῦτο οὕτως ὡς ἔφην οὐκ ἔχει, ἐμοὶ γένοιτο καὶ τοῖς τἀληθὲς ἀγαπῶσιν περὶ εὐφημίας τοῦ πεποιηκότος ἡμᾶς θεοῦ κινδυνεύειν.\n\nΤαῦτα ὁ Σίμων ἀκούσας ἔφη· Ἐπειδὴ καὶ τῷ τὰ σημεῖα καὶ τέρατα διδόντι προφήτῃ, ἄλλον δὲ θεὸν λέγοντι φὴς μὴ δεῖν πιστεύειν μετὰ τοῦ εἰδέναι ὅτι καὶ θάνατον ὀφείλει, οὐκοῦν καὶ ὁ διδάσκαλός σου σημεῖα καὶ τέρατα δεδωκὼς εὐλόγως ἀνῃρέθη. καὶ ὁ Πέτρος ἀπεκρίθη· Ὁ κύριος ἡμῶν οὔτε θεοὺς εἶναι ἐφθέγξατο παρὰ τὸν κτίσαντα τὰ πάντα οὔτε ἑαυτὸν θεὸν εἶναι ἀνηγόρευσεν, υἱὸν δὲ θεοῦ τοῦ τὰ πάντα διακοσμήσαντος τὸν εἰπόντα αὐτὸν εὐλόγως ἐμακάρισεν. καὶ ὁ Σίμων ἀπεκρίνατο· ὐ δοκεῖ σοι οὖν τὸν ἀπὸ θεοῦ θεὸν εἶναι; καὶ ὁ Πέτρος ἔφη· Πῶς τοῦτο εἶναι δύναται, φράσον ἡμῖν. τοῦτο γὰρ ἡμεῖς εἰπεῖν σοι οὐ δυνάμεθα, ὅτι μὴ ἠκούσαμεν παρ' αὐτοῦ. πρὸς τούτοις δὲ τοῦ πατρὸς τὸ μὴ γεγεννῆσθαί ἐστιν, υἱοῦ δὲ τὸ γεγεννῆσθαι· γεννητὸν δὲ ἀγεννήτῳ ἢ καὶ αὐτογεννήτῳ οὐ συνκρίνεται. καὶ ὁ Σίμων ἔφη· ἰ καὶ τῇ γενέσει οὐ ταὐτόν ἐστιν; καὶ ὁ Πέτρος ἔφη·","english":"And also the idols of the nations. But for us there is one God, one who has made the creations and ordered all things, whose son is also the Christ, by obeying whom we recognize the falsehoods from the scriptures. Moreover, being supplied from the fathers of the scriptures, we know only one who has made both the heavens and the earth, the God of the Jews and of all who choose to worship him. This one the fathers, having dogmatized as true with a God-loving reasoning, handed down to us, so that we may know that if anything is said against God, it is false. But I will also say something exceedingly: if this is not as I have said, may it be for me and for those who love the truth to be in danger concerning the praise of the God who made us.\n\nHearing this, Simon said, \"Since you say that one should not believe the prophet who gives signs and wonders but speaks of another god, knowing that he also owes death, then your teacher, having given signs and wonders, was reasonably put to death.\" And Peter answered, \"Our Lord neither declared that there are gods besides the one who created all things, nor proclaimed himself to be God, but he rightly blessed the one who called him son of God, who ordered all things.\" And Simon answered, \"Does it seem to you, then, that the one from God is God?\" And Peter said, \"How can this be? Explain to us. For we cannot tell you this, because we have not heard it from him. Moreover, it belongs to the father not to have been born, and to the son to have been born; but that which is born is not compared to the unbegotten or even the self-begotten.\" And Simon said, \"Is it not the same with generation?\" And Peter said,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἷς θεός","severity":"info","text":"Peter asserts monotheism against Simon's polytheistic challenge, grounding it in creation and scripture.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱὸς θεοῦ","severity":"info","text":"Peter distinguishes Christ as 'son of God' from being God himself, a key theological point in the debate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προφήτῃ ... σημεῖα καὶ τέρατα","severity":"info","text":"Echoes Deuteronomy 13:1-5, where a prophet urging worship of other gods is to be put to death, as Simon applies to Jesus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γεννητὸν δὲ ἀγεννήτῳ ... οὐ συνκρίνεται","severity":"info","text":"Reflects contemporary theological debates on the generation of the Son, using terms like 'unbegotten' and 'self-begotten' common in early Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα ὁ Σίμων ἀκούσας","severity":"info","text":"This phrase marks a shift from Peter's monotheistic exposition to a direct challenge from Simon, continuing the dialogic structure.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἰ τοῦτο οὕτως ὡς ἔφην οὐκ ἔχει","severity":"caution","text":"The Greek text has a textual issue: 'ἰ' may be a scribal error or interjection; the sense is conditional, as rendered.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἰ τοῦτο οὕτως ὡς ἔφην οὐκ ἔχει' is ambiguous: 'ἰ' could be a particle or a corruption; the translation takes it as a conditional clause.","The term 'αὐτογεννήτῳ' (self-begotten) is rare and its precise theological import in this context is debated."],"confidence":"high","notes":[]},{"i":250,"ref":"p250","source":"Ὁ μὴ κατὰ πάντα τὸ αὐτὸ ὤν τινι τὰς αὐτὰς αὐτῷ πάσας ἔχειν προσωνυμίας οὐ δύναται. καὶ ὁ Σίμων· Τοῦτο λέγειν ἐστίν, οὐκ ἀποδεικνύειν. καὶ ὁ Πέτρος· Διὰ\n\nτί οὐ νοεῖς ὅτι τὸ μὲν αὐτογέννητον τυγχάνει ἢ καὶ ἀγέννητον, τὸ δὲ γεννητὸν Χν τὰ αὐτὰ λέγεσθαι οὐ δύναται, οὐδ' ἂν τῆς αὐτῆς οὐσίας ὁ γεγεννημένος τῷ γεγεννηκότι... ἀλλὰ καὶ τοῦτο μάθε· τὰ ἀνθρώπων σώματα ψυχὰς ἔχει ἀθανάτους, τὴν τοῦ θεοῦ πνοὴν ἠμφιεσμένας. καὶ ἐκ τοῦ θεοῦ προελθοῦσαι τῆς μὲν αὐτῆς οὐσίας εἰσίν, θεοὶ δὲ οὔκ εἰσιν. εἰ δὲ θεοί εἰσι, τούτῳ τῷ λόγῳ πάντων ἀνθρώπων (τῶν τε ἀποθανόντων καὶ ζώντων καὶ γεννηθησομένων) αἱ ψυχαὶ θεοὶ τυγχάνουσιν. εἰ δὲ προσφιλονεικῶν μοι ἐρεῖς καὶ αὐτὰς θεοὺς εἶναι, καὶ τί τοῦτο ἔτι μέγα καὶ Χριστῷ, τὸ θεῷ λέγεσθαι; τοῦτο γὰρ ἔχει, ὃ καὶ πάντες ἔχουσιν. ἡμεῖς θεὸν λέγομεν, οὗ ἐστιν ἴδιον τὸ ἄλλῳ προσεῖναι μὴ δυνάμενον. ὥσπερ γὰρ ἄπειρος ὢν πανταχόθεν διὰ τοῦτο λέγεται ἀπέραντος, καὶ ἀνάγκη πᾶσα, ἑτέρου μὴ δυναμένου ὡσαύτως ἀπείρου εἶναι, μὴ εἶναι δυῶν τὸ καλεῖσθαι ἀπέραντος (εἰ δέ τις λέγει δυνατὸν εἶναι, ψεύδεται· δύο γὰρ πανταχόθεν ἄπειρα συνυπάρχειν οὐ δύναται· περαιοῦται γὰρ τὸ ἕτερον ὑπὸ τοῦ ἑτέρου), οὕτως φύσις ἐστὶν ἓν εἶναι τὸ ἀγέννητον. εἰ δὲ ἐν σχήματί ἐστιν, καὶ οὕτως ἕν ἐστιν τὸ ἀσύγκριτον. διὰ τοῦτο καὶ ὕψιστος λέγεται, ὅτι πάντων ἀνώτερος ὢν τὰ πάντα αὑτῷ ὑποκείμενα ἔχει.","english":"One who is not in every respect the same as another cannot have all the same appellations as that other. And Simon said: \"This is to speak, not to prove.\" And Peter said: \"Why do you not understand that what is self-begotten or even unbegotten, and what is begotten, cannot be called by the same names, not even if the one begotten is of the same substance as the one who begot him? But learn this also: human bodies have immortal souls, clothed with the breath of God. And having come forth from God, they are of the same substance, but they are not gods. But if they are gods, then by this reasoning the souls of all men—both those who have died and those who are living and those who will be born—are gods. And if you, being contentious, say to me that even these are gods, then what great thing is this still for Christ, to be called a god? For he has what all have. We call God that which is proper to be incapable of belonging to another. For just as that which is infinite from all sides is for this reason called boundless, and it is absolutely necessary, since another cannot likewise be infinite, that there not be two that are called boundless (and if anyone says it is possible, he lies; for two things infinite from all sides cannot coexist, for the one is bounded by the other), so it is by nature that the unbegotten is one. And if it is in form, even so the incomparable is one. For this reason it is also called highest, because being above all, it has all things subject to itself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτογέννητον","severity":"info","text":"Peter distinguishes 'self-begotten' (αὐτογέννητον) from 'unbegotten' (ἀγέννητον), a rare theological precision. The former implies a generated being without a parent, the latter a being outside generation entirely.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προσωνυμίας","severity":"info","text":"προσωνυμίας means 'appellations' or 'titles', not 'essences'. The argument turns on whether identical names can be applied to beings of different ontological status.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σίμων","severity":"info","text":"Simon is Simon Magus, the Samaritan heretic, who appears as Peter's antagonist in the pseudo-Clementine literature. His objection 'This is to speak, not to prove' reflects a standard rhetorical charge.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δύο γὰρ πανταχόθεν ἄπειρα συνυπάρχειν οὐ δύναται","severity":"info","text":"The argument that two infinites cannot coexist echoes a standard Neoplatonic and patristic principle, found also in Gregory of Nyssa and later in John of Damascus, used to defend divine uniqueness.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων· ... καὶ ὁ Πέτρος·","severity":"info","text":"The passage is a dialogue, with Simon's brief interruption and Peter's extended reply. This rhetorical form is typical of the pseudo-Clementine Homilies, which stage debates between Peter and heretics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ μὲν αὐτογέννητον τυγχάνει ἢ καὶ ἀγέννητον","severity":"caution","text":"The Greek text has a textual ambiguity: 'ἢ καὶ' could mean 'or even' (disjunctive) or 'and also' (conjunctive). The translation takes it as disjunctive, but the logic of the passage may allow either.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἢ καὶ' in 'αὐτογέννητον τυγχάνει ἢ καὶ ἀγέννητον' is ambiguous between 'or even' and 'and also'; the translation adopts the disjunctive reading.","The referent of 'τὸ γεννητὸν Χν' is unclear: 'Χν' is a nomen sacrum for Christ, but the syntax could mean 'the begotten Christ' or 'the begotten one, Christ'."],"confidence":"high","notes":[]},{"i":251,"ref":"p251","source":"Καὶ ὁ Σίμων· Μὴ γὰρ τοῦτό ἐστιν αὐτοῦ ἀπόρρητον ὄνομα, τὸ «θεός», ὅπερ πάντες λέγουσιν, ὅτι τοσοῦτον καὶ περὶ ὀνόματος διισχυρίζῃ, ἵνα μὴ ἄλλῳ δοθῇ; καὶ ὁ Πέτρος ἔφη· Ἐπίσταμαι ὅτι τοῦτο οὐκ ἔστιν αὐτῷ τὸ ἀπόρρητον ὄνομα, ἀλλὰ τὸ κατὰ συνθήκην ἀνθρώπων λεγόμενον, ὅπερ εἰ ἑτέρῳ δώσεις, καὶ τὸ μὴ λεγόμενον ἑτέρῳ προσάψεις, τῷ τῆς προαιρέσεως λόγῳ. τὸ λεγόμενον ὄνομα τοῦ μὴ λεγομένου πρόοδός ἐστιν. τούτῳ τῷ λόγῳ ἡ ὕβρις καὶ εἰς τὸ μήπω·ηθὲν λογίζεται, ᾧ λόγῳ ἡ πρὸς τὸ ἐγνωσμένον τιμὴ εἰς τὸ μήπω ἐγνωσμένον ἀναφέρεται. καὶ ὁ Σίμων ἔφη· Ἤθελον εἰδέναι, Πέτρε, εἰ ἀληθῶς πιστεύεις ὅτι ἡ ἀνθρώπου μορφὴ πρὸς τὴν ἐκείνου μορφὴν διατετύπωται. καὶ ὁ Πέτρος· Ἀληθῶς, ὦ Σίμων, οὕτως ἔχειν πεπληροφόρημαι. καὶ ὁ Σίμων· Πῶς θάνατος τὸ σῶμα λύειν δύναται, σφραγῖδι μεγίστῃ διατετυπωμένον; καὶ ὁ Πέτρος· Θεοῦ δικαίου ἐστὶν μορφή. ἐπὰν οὖν ἀδικεῖν ἄρξηται, ἡ ἐν αὐτῷ ἰδέα φεύγει, καὶ οὕτως τὸ σῶμα λύεται, ἵνα ἡ μορφὴ ἀφανὴς γένηται, ὅπως μὴ δικαίου θεοῦ μορφὴν ἄδικον ἔχῃ σῶμα. ἡ μέντοι λύσις οὐ περὶ τὴν σφραγῖδα γίνεται, ἀλλὰ περὶ τὸ σφραγισθὲν σῶμα. ἄνευ δὲ τοῦ σφραγίσαντος τὸ σφραγισθὲν οὐ λύεται. οὕτως ἄνευ κρίσεως οὐδὲ τὸ ἀποθανεῖν ἔξεστιν. καὶ ὁ Σίμων· Τίς οὖν ἀνάγκη ἦν τὴν τοιούτου μορφὴν τῷ ἀπὸ γῆς ἐγερθέντι δοῦναι ἀνθρώπῳ; καὶ ὁ Πέτρος· Διὰ τὴν τοῦ πεποιηκότος θεοῦ φιλανθρωπίαν γέγονεν.","english":"And Simon said: \"Surely this is not his ineffable name, 'God,' which everyone speaks, that you contend so much about a name, lest it be given to another?\" And Peter said: \"I know that this is not his ineffable name, but the name spoken by human convention, which if you give to another, you will also attach the unspoken name to that other, by the logic of intention. The spoken name is a progression of the unspoken one. By this reasoning, insult is also reckoned to what has not yet been spoken, just as honor toward what is known is referred to what is not yet known.\" And Simon said: \"I would like to know, Peter, whether you truly believe that the human form is modeled after his form.\" And Peter said: \"Truly, Simon, I am fully persuaded that this is so.\" And Simon said: \"How can death dissolve the body, which is stamped with the greatest seal?\" And Peter said: \"It is the form of a righteous God. Therefore, when it begins to act unjustly, the idea in it departs, and thus the body is dissolved, so that the form may become invisible, lest an unjust body bear the form of a righteous God. The dissolution, however, does not occur concerning the seal, but concerning the sealed body. Without the one who sealed, the sealed is not dissolved. Thus, without judgment, it is not possible to die.\" And Simon said: \"What necessity was there, then, to give the form of such a one to the man raised from the earth?\" And Peter said: \"This happened because of the love of the creating God for humanity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀπόρρητον ὄνομα","severity":"info","text":"The phrase 'ineffable name' reflects a theological concept in early Christian and Jewish thought, where the divine name is considered too sacred to be spoken. Here, Simon challenges whether 'God' is that ineffable name.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόοδος","severity":"info","text":"The term 'progression' (πρόοδος) is used to describe the relationship between the spoken name and the unspoken one, suggesting a metaphysical emanation. This aligns with Neoplatonic and early Christian theological language.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σφραγῖδι μεγίστῃ","severity":"info","text":"The 'greatest seal' refers to the divine image stamped on the human body. This imagery is common in early Christian discussions of the body as a vessel for the divine form, influenced by Platonic and Stoic ideas.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a dialectical exchange between Simon and Peter, typical of the Homiliae. The argument moves from naming to the nature of the divine form and its relation to the body, advancing Peter's theological position.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that the body dissolves when it acts unjustly, to prevent the form of a righteous God from being borne by an unjust body, parallels themes in early Christian ascetic and martyrdom literature, where bodily integrity reflects moral purity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The Homiliae, attributed to Clement of Rome, were influential in early Christian debates on the nature of God and the body. This passage reflects the Pseudo-Clementine literature's engagement with Gnostic and Jewish-Christian thought.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'μήπω·ηθὲν' which may be a corruption or variant of 'μήπω ῥηθέν' (not yet spoken). The reading adopted follows the English draft's interpretation.","The phrase 'τῷ τῆς προαιρέσεως λόγῳ' is ambiguous; it could mean 'by the logic of intention' or 'by the principle of choice.' The translation follows the former."],"confidence":"high","notes":[]},{"i":252,"ref":"p252","source":"ἐπεὶ γὰρ τῷ κατ' οὐσίαν λόγῳ πάντα κρείττονα τυγχάνει τῆς ἀνθρώπου σαρκός, λέγω δὲ τὸν αἰθέρα, τὸν ἥλιον, τὴν σελήνην, τοὺς ἀστέρας, τὸν ἀέρα, τὸ ὕδωρ, τὸ πῦρ, ἑνὶ λόγῳ καὶ τὰ λοιπὰ πάντα, ἅτινα εἰς ὑπηρεσίαν ἀνθρώπου γενόμενα καὶ κατ' οὐσίαν κρείττονα ὄντα ἡδέως ὑπομένει δουλεύειν τῷ κατ' οὐσίαν χείρονι διὰ τὴν τοῦ κρείττονος μορφήν (ὡς γὰρ οἱ πήλινον ἀνδριάντα βασιλέως τιμῶντες τὴν τιμὴν ἀναφερομένην ἔχουσιν εἰς ἐκεῖνον, οὗπερ ὁ πηλὸς τὴν μορφὴν\n\nτυγχάνει ἔχων, οὕτως καὶ ἡ πᾶσα κτίσις τῷ ἀπὸ γῆς γενομένῳ ἀνθρώπῳ χαίρουσα δουλεύει, εἰς τὴν ἐκείνου ἀφορῶσα τιμήν), ἰδὲ οἵῳ θεῷ, Σίμων, ἀχαριστεῖν ἡμᾶς πεῖσαι θέλεις· καὶ βαστάζει σε ἡ γῆ, ἴσως δὲ ἰδεῖν βουλομένη τίς σοι τὰ ὅμοια φρονεῖν τολμήσοι. πρῶτος γὰρ ἐτόλμησας, ὃ μηδεὶς ἐτόλμησεν· πρῶτος ἐφθέγξω, ἃ πρώτως ἠκούσαμεν. πρῶτοι καὶ μόνοι ἡμεῖς ἐπὶ τοιαύτῃ σου ἀσεβείᾳ τὴν ἄπειρον τοῦ θεοῦ μακροθυμίαν ἱστορήσαμεν καὶ οὐκ ἄλλου τινὸς ἢ τοῦ κτίσαντος τὸν κόσμον, εἰς ὃν ἀσεβεῖν ἐτόλμησας. καὶ χάσματα γῆς οὐκ ἐγενήθη καὶ πῦρ ἀπ' οὐρανοῦ οὐ κατεπέμφθη καὶ εἰς ἐμπρησμὸν ἀνδρῶν οὐκ ἐπεξῆλθεν καὶ ὑετὸς οὐκ ἐπεχέθη καὶ θηρῶν πλῆθος ἀπὸ δρυμῶν οὐκ ἐπέμφθη, καὶ ἐπ' αὐτοὺς ἡμᾶς διὰ ἕνα ἁμαρτάνοντα ὡς ἐπὶ μοιχείας πνευματικῆς τῆς κατὰ σάρκα χείρονος ὑπαρχούσης ἡ θεοῦ ὀργὴ ὀλέθριος οὐκ ἤρξατο. οὐ γάρ ἐστιν ὁ τότε ἐπεξελθὼν τὰ ἁμαρτήματα οὐρανοῦ καὶ γῆς κτίστης θεός; ἐπεὶ καὶ νῦν τὰ μέγιστα βλασφημούμενος τὰ μέγιστα ἐπεξήρχετο.","english":"Since by the essential account everything is superior to human flesh—I mean the ether, the sun, the moon, the stars, the air, the water, the fire, in a word all the rest, which, having come into being for the service of man and being superior in essence, willingly submit to serving that which is inferior in essence because of the form of the superior (for just as those who honor a clay statue of a king have the honor referred to him whose form the clay bears, so also the whole creation gladly serves man, who is made from earth, looking to that honor)—see, Simon, to what god you wish to persuade us to be ungrateful. And the earth bears you, perhaps wishing to see who will dare to think like you. For you were the first to dare what no one dared; you were the first to utter what we heard for the first time. We are the first and only ones to have witnessed the infinite patience of God at such impiety of yours, and of no other than the creator of the world, against whom you dared to be impious. And no chasms of the earth opened, no fire was sent down from heaven, no conflagration went forth against men, no rain was poured down, no multitude of beasts was sent from the forests, and against us because of one who sins, as in the case of spiritual adultery, which is worse than carnal, the destructive wrath of God did not begin. Is it not the same God who then punished the sins, the creator of heaven and earth? For even now, when blasphemed in the greatest matters, he would punish the greatest offenses.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῷ κατ' οὐσίαν λόγῳ","severity":"info","text":"The phrase 'by the essential account' contrasts the ontological hierarchy of elements with the honor due to the creator, a key argument in the homily's anti-Simon polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πήλινον ἀνδριάντα βασιλέως","severity":"info","text":"The analogy of honoring a clay statue of a king reflects a common philosophical trope in Middle Platonism, used to illustrate how material forms derive honor from their archetypes.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτος γὰρ ἐτόλμησας","severity":"info","text":"The repeated 'first' (πρῶτος) emphasizes Simon's unprecedented impiety, building rhetorical climax before the list of divine punishments that did not occur.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χάσματα γῆς ... πῦρ ἀπ' οὐρανοῦ","severity":"info","text":"The catalogue of withheld punishments echoes Old Testament theophanies (e.g., Sodom and Gomorrah, Korah's rebellion), implying that Simon's blasphemy merits similar divine retribution.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"μοιχείας πνευματικῆς","severity":"info","text":"The term 'spiritual adultery' appears in early Christian polemic against false teaching, later developed by Origen and others to denote heresy as a betrayal of the true faith.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπεξήρχετο","severity":"caution","text":"The verb 'would punish' (ἐπεξήρχετο) is ambiguous: it could be a past iterative or a present potential. The translation takes it as a conditional, but the Greek allows a gnomic aorist sense.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ κατ' οὐσίαν λόγῳ' could be read as 'by the essential account' or 'by the account of essence'; the translation opts for the former. The verb 'ἐπεξήρχετο' may be iterative past or potential; the English draft chooses a conditional reading."],"confidence":"high","notes":[]},{"i":253,"ref":"p253","source":"ἀλλὰ τοὐναντίον μακροθυμεῖ, εἰς μετάνοιαν καλεῖ, συντελοῦντα βέλη πρὸς συντέλειαν τῶν ἀσεβῶν ἐν τοῖς θησαυροῖς ἀποκείμενα ἔχων. ἅτινα ἐπαφήσει ὡς ζῷα ἔμψυχα, ὅταν ἀνταποδοῦναι κρίσιν τοῖς ἐχθροῖς αὐτοῦ προκαθεσθῇ. διὸ φοβηθῶμεν θεὸν δίκαιον, οὗ τὴν μορφὴν πρὸς τιμὴν τὸ ἀνθρώπου βαστάζει σῶμα.\n\nΤαῦτα τοῦ Πέτρου εἰπόντος ὁ Σίμων ἀπεκρίνατο· Ἐπειδὴ ὁρῶ σε σοφῶς αἰνισσόμενον ὅτι τὰ γεγραμμένα κατὰ τοῦ δημιουργοῦ ἐν ταῖς βίβλοις οὐκ ἀληθῆ τυγχάνει, αὔριον ἀπὸ τῶν τοῦ διδασκάλου σου λόγων δείξω τὸν δημιουργὸν μὴ ἀνώτατον λέγοντα εἶναι θεόν. καὶ ὁ Σίμων ταῦτα εἰπὼν ἐξῆλθεν. ὁ δὲ Πέτρος τοῖς παρεστῶσιν ὄχλοις ἔφη· Ὁ Σίμων κἂν μηδὲν ἕτερον περὶ θεοῦ βλάψαι ἡμᾶς δυνηθῇ, ἀλλ' οὖν γε ἐμποδίζει ὑμῖν ἀκούειν τοὺς τὴν ψυχὴν δυναμένους καθαίρειν λόγους. ταῦτα τοῦ Πέτρου εἰπόντος πολὺς ψιθυρισμὸς ἐγένετο τῶν ὄχλων λεγόντων· Τίς δὲ ἀνάγκη ἐᾶν αὐτὸν ἐνταῦθα εἰσιόντα τὰς κατὰ τοῦ θεοῦ βλασφημίας λέγειν; καὶ ὁ Πέτρος ἀκούσας ἔφη· Γένοιτο μέχρι Σίμωνος ἀρκετὸν γενέσθαι τὸν κατὰ τοῦ θεοῦ πρὸς πειρασμὸν ἀνθρώπων λόγον. «Ἔσονται» γάρ, ὡς ὁ κύριος εἶπεν, «ψευδαπόστολοι, ψευδεῖς προφῆται, αἱρέσεις, φιλαρχίαι», αἵτινες ὡς στοχάζομαι ἀπὸ τοῦ τὸν θεὸν βλασφημοῦντος Σίμωνος τὴν ἀρχὴν λαβοῦσαι εἰς τὸ τὰ αὐτὰ τῷ Σίμωνι κατὰ τοῦ θεοῦ λέγειν συνεργήσουσιν. καὶ ταῦτα εἰπὼν μετὰ δακρύων τῇ χειρὶ προσεκαλεῖτο τοὺς ὄχλους, οἷς προσελθοῦσιν τὰς χεῖρας ἐπιτιθῶν καὶ εὐχόμενος ἀπέλυεν, λέγων ὀρθρίτερον συνέρχεσθαι. ταῦτα εἰπὼν καὶ στενάζων εἰσελθὼν οὔτε τροφῆς μεταλαβὼν ὕπνωσεν.","english":"On the contrary, he is patient, calls to repentance, and has arrows stored in his treasuries for the destruction of the impious, which he will discharge as living creatures when he sits to render judgment against his enemies. Therefore let us fear a just God, whose image the human body bears for honor.\n\nWhen Peter said this, Simon answered: Since I see you wisely hinting that the things written against the creator in the books are not true, tomorrow from the words of your teacher I will show that the creator does not say he is the highest god. And Simon, having said this, went out. Peter said to the crowds standing by: Even if Simon is able to harm us in nothing else concerning God, he at least hinders you from hearing the words that can purify the soul. When Peter said this, there was much murmuring among the crowds, who said: What need is there to let him come in here and speak blasphemies against God? And Peter, hearing this, said: May the word against God for the temptation of men be sufficient only for Simon. For, as the Lord said, \"There will be false apostles, false prophets, heresies, and love of rule,\" which, as I suppose, having taken their beginning from Simon who blasphemes God, will cooperate in saying the same things against God as Simon. And having said this with tears, he beckoned the crowds with his hand, and laying his hands on those who came forward and praying, he dismissed them, telling them to assemble earlier. Having said this and sighing, he entered, and without taking food, he slept.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μακροθυμεῖ, εἰς μετάνοιαν καλεῖ","severity":"info","text":"The subject of these verbs is God, who is portrayed as patient and calling to repentance, consistent with the homily's emphasis on divine justice and mercy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συντελοῦντα βέλη πρὸς συντέλειαν τῶν ἀσεβῶν","severity":"info","text":"The phrase 'arrows for the destruction of the impious' echoes Old Testament imagery of divine punishment (cf. Psalm 7:13 LXX), but here the arrows are stored and later discharged as living creatures.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔσονται ψευδαπόστολοι, ψευδεῖς προφῆται, αἱρέσεις, φιλαρχίαι","severity":"info","text":"Peter attributes this saying to 'the Lord' (Jesus), but it is not a direct quotation from the canonical Gospels; it likely reflects early Christian prophetic or apocryphal traditions about false teachers.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon Magus is a figure from Acts 8:9-24, portrayed in early Christian literature as a heretic and opponent of Peter. This passage reflects the polemical tradition of Simon as the source of all heresies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ Πέτρου εἰπόντος ... καὶ ταῦτα εἰπὼν","severity":"info","text":"The passage is structured as a dialogue: Peter's speech, Simon's challenge, Peter's response to the crowd, and a concluding narrative of Peter's emotional dismissal. This is typical of the homily's narrative sections.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ Πέτρος ... μετὰ δακρύων τῇ χειρὶ προσεκαλεῖτο τοὺς ὄχλους","severity":"info","text":"Peter's weeping and laying on of hands before dismissing the crowd emphasizes his pastoral role and emotional engagement, a motif that influenced later hagiographical depictions of Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'books' mentioned by Simon (τὰ γεγραμμένα κατὰ τοῦ δημιουργοῦ) is unclear; they may refer to Jewish scriptures or to heretical writings.","The phrase 'as the Lord said' introduces a non-canonical saying; its source is uncertain."],"confidence":"high","notes":[]},{"i":254,"ref":"p254","source":"[ Μ Λ Ζ.] Τῆς μὲν οὖν ἄλλης ἡμέρας ὁ Πέτρος πρὸς Σίμωνα ζητεῖν μέλλων ὀρθρίτερον ἐξυπνισθεὶς ηὔξατο. καὶ ἅμα τῷ παύσασθαι ὁ Ζακχαῖος εἰσῄει λέγων· Σίμων ἔξω καθέζεται μετὰ ἰδίων αὐτοῦ τινων ὡς τριάκοντα διαλεγόμενος. καὶ ὁ Πέτρος ἔφη· Ἐάσθω λαλεῖν, μέχρις ὅτε πλῆθος γένηται, καὶ τότε ζητεῖν ἀρξώμεθα, ἵνα οὕτως ἡμεῖς τὰ ὑπ' αὐτοῦ λεγόμενα ἀκούσαντες, πρὸς αὐτὰ ἁρμοσάμενοι, ἐξελθόντες διαλεχθῶμεν. καὶ δὴ οὕτως ἐγένετο. ἐκβὰς οὖν καὶ μετ' οὐ πολὺ πάλιν εἰσελθὼν ὁ Ζακχαῖος ἀντέβαλλεν τῷ Πέτρῳ τοὺς ὑπὸ Σίμωνος [τῷ Πέτρῳ]·ηθέντας λόγους. ἔλεγεν δέ· ἰτιᾶταί σε, Πέτρε, ὡς κακίας ὄντα ὑπηρέτην καὶ μαγείᾳ πολὺ δυνάμενον καὶ εἰδωλολατρείας χεῖρον τὰς τῶν ἀνθρώπων φαντασιοῦντα ψυχάς. εἰς τὸ μὲν οὖν μάγον εἶναί σε ταύτην ἐδόκει φέρειν ἀπόδειξιν λέγων· Σύνοιδα ἐμαυτῷ ὅτι, ὧν κατ' ἐμαυτὸν σκέπτομαι, ἐλθὼν συζητεῖν αὐτῷ οὐδὲ ἕνα μνημονεύω λόγον. αὐτοῦ γὰρ διαλεγομένου κἀμοῦ τὸν νοῦν ἀσχολοῦντος εἰς τὸ ἀναπολέσαι τίνα ἐστὶν ἃ ἐλογισάμην ἐλθὼν λέγειν πρὸς αὐτόν, οὐδ' ὁτιοῦν ὧν λέγει ἐπακούω. ἐπεὶ οὖν ἐπ' ἄλλου τινὸς τοιοῦτό τι οὐ πάσχω ἢ ἐπ' αὐτοῦ μόνου, πῶς οὐχὶ μαγευόμενος ὑπ' αὐτοῦ τυγχάνω; τὸ δὲ ὅτι, ἃ ἂν διδάσκῃ, εἰδωλολατρείας χείρονά ἐστιν, τῷ γε νοῦν ἔχοντι ἐμοῦ μηνύσαντος σαφὲς ἔσται. οὐθὲν γὰρ ἕτερον ὠφεληθῆναι ἔστιν ἢ τὸ τὴν ψυχὴν εἰδώλων παντοδαπῶν ἐλευθέραν γενέσθαι. φανταζομένη γὰρ εἶδος δεσμεῖται φόβῳ, καὶ φροντίδι τοῦ παθεῖν τι μαραίνεται καὶ ἀλλοιουμένη δαιμονᾷ καὶ δαιμονῶσα τοῖς πολλοῖς σωφρονεῖν δοκεῖ. τοῦτο ὑμῖν Πέτρος ὑποσχέσει τοῦ σωφρονίζειν παρέχει.","english":"[ M L Z.] On the following day, Peter, intending to dispute with Simon, rose earlier than usual and prayed. As soon as he finished, Zacchaeus entered and said: \"Simon is sitting outside with about thirty of his own people, conversing.\" And Peter said: \"Let him speak until a crowd gathers, and then we will begin the dispute, so that we, having heard what is said by him, may adapt ourselves to it and go out and converse.\" And so it happened. Then Zacchaeus, going out and after a short time returning, reported to Peter the words spoken by Simon. He said: \"He accuses you, Peter, of being a servant of evil, powerful in magic, and worse than idolatry in deluding the souls of men. As proof that you are a magician, he seems to offer this: 'I am aware that, when I consider within myself what I intend to say and come to dispute with him, I remember not a single word. For while he is speaking and I am occupying my mind with recalling what I had planned to say to him, I do not hear anything of what he says. Since I suffer nothing of this kind with anyone else but only with him, how am I not being bewitched by him?' And that what he teaches is worse than idolatry will be clear to anyone with understanding, as I have indicated. For there is no other benefit than that the soul become free from all kinds of idols. For when it is deluded by a form, it is bound by fear, and by the anxiety of suffering something it withers and, being altered, raves, and raving it seems to many to be sane. This Peter provides you with the promise of making you sane.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μ Λ Ζ","severity":"info","text":"The heading Μ Λ Ζ (40+30+7 = 77) is a standard chapter number in the Greek manuscript tradition, not part of the narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ζακχαῖος","severity":"info","text":"Zacchaeus appears here as a disciple reporting to Peter; in the Pseudo-Clementine literature he is often a companion, not the biblical tax collector.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαγείᾳ","severity":"info","text":"Simon's accusation of magic (μαγείᾳ) reflects a common polemic in early Christian literature, where opponents label rival teachers as magicians.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰδωλολατρείας χεῖρον","severity":"info","text":"Simon claims Peter's teaching is 'worse than idolatry' because it binds the soul with fear and delusion, a rhetorical inversion of standard Christian anti-pagan critique.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀντέβαλλεν ... τοὺς ὑπὸ Σίμωνος [τῷ Πέτρῳ]·ηθέντας λόγους","severity":"caution","text":"The Greek text has a textual crux: the bracketed τῷ Πέτρῳ and the verb ending are corrupt; the sense is that Zacchaeus reported Simon's words to Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δαιμονῶσα τοῖς πολλοῖς σωφρονεῖν δοκεῖ","severity":"info","text":"The paradox of the raving soul appearing sane echoes Platonic and Stoic themes, e.g., the madness of the unwise in Plato's Phaedrus or the Stoic sage.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of Simon's reported speech is uncertain due to the textual corruption in the Greek at the point of Zacchaeus's report.","The phrase 'τῷ γε νοῦν ἔχοντι ἐμοῦ μηνύσαντος' is ambiguous: it may mean 'as I have indicated to anyone with understanding' or 'as I, who have understanding, have indicated'."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":255,"ref":"p255","source":"προφάσει γὰρ ἑνὸς θεοῦ δοκεῖ μὲν ὑμᾶς πολλῶν ἀψύχων ἀπαλλάσσειν εἰδώλων, ἃ οὐ πάνυ τοὺς σέβοντας ἀδικεῖ, τῷ αὐτοῖς ὀφθαλμοῖς ὁρᾶσθαι λίθινα ὄντα ἢ χάλκεα ἢ χρύσεα ἢ καὶ ἐξ ἄλλης τινὸς ἀψύχου ὕλης. διὸ τῷ εἰδέναι ὅτι τὸ βλεπόμενον οὐδέν ἐστιν, οὐχ ὁμοίως τῷ ὁρατῷ ὑπὸ φόβου φαντασιοῦσθαι δύναται ἡ ψυχή. πλάνῳ δὲ διδασκαλίᾳ εἰς φοβερὸν θεὸν ἀποβλέπουσα τῶν κατὰ φύσιν ἐκβαθρεύεται. καὶ ταῦτα ἐγὼ λέγω, οὐχ ὅτι ὑμᾶς εἴδωλα σέβειν παραινῶ, ἀλλ' ὅτι Πέτρος φοβερῶν ἰδεῶν δοκῶν ἀπαλλάσσειν ὑμῶν τὰς ψυχάς, φοβερωτέρᾳ ἰδέᾳ τὸν ἑκάστου ὑμῶν ἐνθουσιᾶν ποιεῖ νοῦν, θεὸν ἐν μορφῇ εἰσηγούμενος καὶ ταῦτα ἄκρως δίκαιον, ᾧ ἕπεται τὸ φοβερὸν καὶ τῇ συννοούσῃ ψυχῇ τὸ φρικῶδες, δυνάμενον καὶ τῶν ὀρθῶν λογισμῶν ἐκλῦσαι τοὺς τόνους. ἐν γὰρ τοιούτῳ καθεστὼς χειμῶνι ὁ νοῦς ὡς βυθὸς ὑπὸ ἀνέμου σφοδροῦ θολοῦται τὸ λαμπρόν. διὸ εἰ ἐπ' ὠφελείᾳ ὑμῶν προσέρχεται, μὴ ὑμῶν τοὺς ἐξ ἀψύχων μορφῶν ἠπίως γινομένους φόβους ἐκλύειν δοκῶν φοβερὰν θεοῦ ἀντεισφερέτω μορφήν. μορφὴν δὲ ἔχει θεός; εἰ δὲ ἔχει, ἐν σχήματί ἐστιν. ἐν σχήματι δὲ ὢν πῶς οὐ περιόριστός ἐστιν; περιόριστος δὲ ὢν ἐν τόπῳ ἐστίν. ἐν τόπῳ δὲ ὢν ἥττων ἐστὶν τοῦ περιέχοντος αὐτὸν τόπου. ἥττων δέ τινος ὢν πῶς πάντων ἐστὶν ἢ μείζων ἢ κρείττων ἢ ἀνώτατος; καὶ ταῦτα μὲν οὕτως. ὅτι δὲ ἀληθῶς οὐδὲ τὰ ὑπὸ τοῦ διδασκάλου αὐτοῦ·ηθέντα πιστεύει, φανερόν ἐστιν· τὰ γὰρ ἐναντία","english":"Under the pretext of one God, he seems to free you from many lifeless idols, which do not greatly harm those who worship them, since they are seen with the same eyes to be made of stone or bronze or gold or some other inanimate material. Therefore, because it is known that what is seen is nothing, the soul cannot be as much agitated by fear as it is by the visible. But when it looks to a fearsome God through deceptive teaching, it is undermined in its natural state. And I say this not because I urge you to worship idols, but because Peter, while seeming to free your souls from fearsome ideas, makes the mind of each of you enthusiastic for a more fearsome idea, introducing God in a form, and that supremely just, to which fearfulness and dread for the understanding soul are attached, capable of loosening the tension of even right reasonings. For in such a storm the mind, like the depths stirred by a violent wind, clouds its clarity. Therefore, if he comes for your benefit, let him not, while seeming to release you from the gentle fears arising from lifeless forms, introduce instead a fearsome form of God. Does God have a form? If he does, he is in a shape. And if he is in a shape, how is he not limited? And if limited, he is in a place. And if in a place, he is inferior to the place that contains him. And if inferior to something, how is he greater or stronger or highest of all? And so it is with these matters. That he does not truly believe even the things said by his own teacher is evident; for the opposite","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προφάσει γὰρ ἑνὸς θεοῦ","severity":"info","text":"The speaker (Simon Magus) accuses Peter of using the pretext of one God to replace many lifeless idols with a more fearsome concept of God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκβαθρεύεται","severity":"info","text":"The verb ἐκβαθρεύεται (undermined) is rare; it suggests the soul is destabilized from its natural foundation by deceptive teaching about a fearsome God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἴδωλα","severity":"info","text":"The critique of idol worship as harmless lifeless objects (stone, bronze, gold) reflects a common early Christian apologetic against paganism, here used by Simon to argue that Peter's God is more terrifying.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μορφὴν δὲ ἔχει θεός;","severity":"info","text":"A series of rhetorical questions (Does God have form? shape? limit? place?) builds a logical argument that a God with form cannot be supreme, typical of Simon's dialectical style in the homily.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ γὰρ ἐναντία","severity":"caution","text":"The passage breaks off mid-sentence; the Greek text is incomplete, and the English draft marks the end with 'for the opposite', indicating a lacuna in the manuscript.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρος","severity":"info","text":"The portrayal of Peter as introducing a fearsome God contrasts with his role as orthodox teacher in other early Christian literature, reflecting the polemical context of the Pseudo-Clementine tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the phrase 'τὰ γὰρ ἐναντία' suggests an incomplete argument about Peter's disbelief in his own teacher's words."],"confidence":"high","notes":[]},{"i":256,"ref":"p256","source":"αὐτῷ κηρύσσει. ἐκείνου γὰρ εἰπόντος τινί (ὡς μανθάνω)· «Μή με λέγε ἀγαθόν, ὁ γὰρ ἀγαθὸς εἷς ἐστιν», ἀγαθὸν δὲ εἰπὼν οὐκέτι ἐκεῖνον λέγει τὸν δίκαιον, ὃν αἱ γραφαὶ κηρύσσουσιν, ὃς ἀποκτέννει καὶ ζωοποιεῖ, ἀποκτέννει μὲν τοὺς ἁμαρτάνοντας, ζωοποιεῖ δὲ τοὺς κατὰ γνώμην αὐτοῦ βιοῦντας. ὅτι δὲ ὄντως οὐ τὸν δημιουργὸν ἔλεγεν ἀγαθόν, τῷ διανοηθῆναι δυναμένῳ σαφές ἐστιν. τοῦ γὰρ δημιουργοῦ ἐγνωσμένου καὶ τῷ πλασθέντι Ἀδὰμ καὶ τῷ εὐαρεστήσαντι αὐτῷ Ἐνὼχ καὶ τῷ ὑπ' αὐτοῦ δικαίῳ ὁραθέντι Νῶε, ὁμοίως καὶ τῷ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ἀλλὰ καὶ Μωϋσῇ καὶ λαῷ καὶ ὅλῳ τῷ κόσμῳ, ὁ διδάσκαλος αὐτοῦ Πέτρου Ἰησοῦς ἐλθὼν ἔλεγεν· « ὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός, ὡς οὐδὲ τὸν υἱόν τις οἶδεν εἰ μὴ ὁ πατὴρ καὶ οἷς ἂν βούληται ὁ υἱὸς ἀποκαλύψαι». εἰ οὖν αὐτὸς υἱὸς ἦν ὁ παρών, ἀπὸ τῆς αὐτοῦ παρουσίας οἷς ἐβούλετο τὸν πᾶσιν ἄγνωστον ἀπεκάλυπτεν. καὶ οὕτως τοῖς πρὸ αὐτοῦ πᾶσιν ἄγνωστος ἦν ὁ πατήρ, οὐχ οὗτος ὢν ὁ πᾶσιν ἐγνωσμένος. καὶ τοῦτο εἰπὼν Ἰησοῦς οὐδὲ αὐτὸς ἑαυτῷ συμφωνεῖ. ἐνίοτε γὰρ ἄλλαις φωναῖς τὸν ἀπὸ τῶν γραφῶν φοβερὸν καὶ δίκαιον συνίστησι θεὸν λέγων· «Μὴ φοβηθῆτε ἀπὸ τοῦ ἀποκτέννοντος τὸ σῶμα, τῇ δὲ ψυχῇ μὴ δυναμένου τι ποιῆσαι· φοβήθητε δὲ τὸν δυνάμενον καὶ σῶμα καὶ ψυχὴν εἰς τὴν γέενναν τοῦ πυρὸς βαλεῖν. ναὶ λέγω ὑμῖν, τοῦτον φοβήθητε». ὅτι δὲ ὄντως τοῦτον φοβηθῆναι ἔλεγεν ὡς δίκαιον θεόν, πρὸς ὃν καὶ ἀδικουμένους βοᾶν λέγει, παραβολὴν εἰς τοῦτο εἰπὼν ἐπάγει τὴν ἑρμηνείαν λέγων·","english":"He proclaims him. For when he said to someone (as I learn), \"Do not call me good, for the good one is one,\" and having said \"good,\" he no longer means that righteous one whom the scriptures proclaim, who kills and makes alive, killing those who sin and making alive those who live according to his will. That he truly did not mean the creator when he said \"good\" is clear to anyone capable of reasoning. For the creator was known both to Adam, who was formed, and to Enoch, who pleased him, and to Noah, who was seen by him as righteous, and likewise to Abraham, Isaac, and Jacob, and also to Moses, the people, and the whole world. But his teacher, Jesus of Peter, came and said, \"No one knew the Father except the Son, just as no one knows the Son except the Father and those to whom the Son wishes to reveal him.\" So if he himself was the Son who was present, from the time of his presence he revealed to those he wished the one unknown to all. And thus the Father was unknown to all before him, not being this one who was known to all. And in saying this, Jesus does not even agree with himself. For at times with other words he presents the fearful and righteous God of the scriptures, saying, \"Do not fear the one who kills the body, who can do nothing to the soul; but fear the one who can cast both body and soul into the gehenna of fire. Yes, I tell you, fear this one.\" And that he truly said to fear this one as the righteous God, to whom he says those who are wronged cry out, he introduces a parable for this and then adds the interpretation, saying:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μή με λέγε ἀγαθόν, ὁ γὰρ ἀγαθὸς εἷς ἐστιν","severity":"info","text":"This saying, attributed to Jesus, is not found in the canonical Gospels; it may derive from an apocryphal tradition or a lost source known to the homilist.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός...","severity":"info","text":"This saying echoes Matthew 11:27 but is not a direct quotation; it reflects a theological claim about exclusive knowledge of the Father through the Son.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ φοβηθῆτε ἀπὸ τοῦ ἀποκτέννοντος τὸ σῶμα...","severity":"info","text":"This warning about fearing the God who can cast body and soul into gehenna is not a canonical saying; it may be a paraphrase or invention of the homilist.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ διδάσκαλος αὐτοῦ Πέτρου Ἰησοῦς","severity":"info","text":"The phrase 'his teacher, Jesus of Peter' identifies Jesus as Peter's teacher, reflecting the homily's pseudo-Clementine context where Peter is the primary apostolic authority.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two divine figures: the 'good' God (unknown before Jesus) and the 'righteous' God of scripture (known to patriarchs), setting up a polemic against the teacher's view.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῷ διανοηθῆναι δυναμένῳ","severity":"caution","text":"The phrase 'to anyone capable of reasoning' may imply an esoteric or elitist epistemology, but the text is not corrupt; the sense is clear.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker who says 'Do not call me good' is ambiguous; it could be Jesus or another figure. The homilist treats it as a saying of Jesus, but the source is unclear."],"confidence":"high","notes":[]},{"i":257,"ref":"p257","source":"« ἰ οὖν ὁ κριτὴς τῆς ἀδικίας ἐποίησεν οὕτως διὰ τὸ ἑκάστοτε ἀξιωθῆναι, πόσῳ μᾶλλον ὁ πατὴρ ποιήσει τὴν ἐκδίκησιν τῶν βοώντων πρὸς αὐτὸν ἡμέρας καὶ νυκτός; ἢ διὰ τὸ μακροθυμεῖν αὐτὸν ἐπ' αὐτοῖς δοκεῖτε ὅτι οὐ ποιήσει; ναὶ λέγω ὑμῖν, ποιήσει, καὶ ἐν τάχει». ὁ δὲ ἐκδικοῦντα καὶ ἀμυνόμενον λέγων θεὸν δίκαιον αὐτὸν τῇ φύσει συνίστησιν καὶ οὐκ ἀγαθόν. ἔτι δὲ καὶ ἐξομολογεῖται τῷ κυρίῳ οὐρανοῦ καὶ γῆς. εἰ δὲ κύριός ἐστιν οὐρανοῦ καὶ γῆς, ὁμολογεῖται δημιουργός, δημιουργὸς δὲ ὢν δίκαιός ἐστιν. ποτὲ μὲν ἀγαθὸν λέγων, ποτὲ δὲ δίκαιον, οὐδὲ οὕτως συμφωνεῖ. τρίτον δὲ ὁ σοφὸς αὐτοῦ μαθητὴς ἐχθὲς διισχυρίζετο ἐνάργειαν ὀπτασίας ἱκανωτέραν εἶναι, οὐκ εἰδὼς ὅτι ἡ ἐνάργεια ἀνθρωπεία εἶναι δύναται, ἡ δὲ ὀπτασία θεότητος εἶναι ὁμολογεῖται. ταῦτα καὶ τὰ τούτοις ὅμοια, Πέτρε, ὁ Σίμων τοῖς ὄχλοις ἔξω ἑστὼς καὶ διαλεγόμενος, ταράσσειν μοι δοκεῖ τοὺς πλείονας. διὸ ἐξαυτῆς ἔξιθι, ἀληθείας δυνάμει τοὺς αὐτοῦ ψευδεῖς ἐκλύων λόγους. Ταῦτα τοῦ Ζακχαίου εἰπόντος ὁ Πέτρος συνήθως εὐξάμενος ἐξῄει καὶ εἰς τὸν πρὸ μιᾶς τόπον στὰς καὶ τῷ τῆς θεοσεβείας ἔθει προσαγορεύσας τοὺς ὄχλους τοῦ λέγειν ἤρξατο οὕτως·","english":"If, then, the judge of injustice acted thus because he was entreated each time, how much more will the father exact vengeance for those who cry out to him day and night? Or do you think that because he is patient with them he will not act? I tell you, yes, he will act, and quickly. But the one who says that God exacts vengeance and punishes represents him as just by nature and not good. Moreover, he also confesses the lord of heaven and earth. But if he is lord of heaven and earth, he is acknowledged as creator, and being creator he is just. By sometimes calling him good and sometimes just, he does not even thus agree. Thirdly, his wise disciple yesterday insisted that clarity of vision is more powerful, not knowing that clarity can be human, while vision is acknowledged to be of divinity. These things and things like them, Peter, Simon, standing outside and conversing with the crowds, seems to me to disturb the majority. Therefore go out immediately, with the power of truth dissolving his false words. When Zacchaeus said this, Peter, having prayed as usual, went out and, standing in the place from the day before and having greeted the crowds according to the custom of piety, began to speak thus:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ κριτὴς τῆς ἀδικίας","severity":"info","text":"The phrase 'judge of injustice' likely refers to a human judge who acts unjustly, contrasting with the divine father who exacts vengeance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δημιουργός","severity":"info","text":"The term 'dēmiourgos' (creator) is used here to identify God as the craftsman of the universe, a key concept in Middle Platonic and early Christian thought.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon refers to Simon Magus, a Samaritan Gnostic figure often portrayed as an opponent of Peter in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ Ζακχαίου εἰπόντος","severity":"info","text":"This passage marks a transition from Zacchaeus' speech to Peter's response, following a typical homiletic pattern of question and authoritative reply.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐνάργεια ... ὀπτασία","severity":"info","text":"The contrast between 'enargeia' (clarity) and 'optasia' (vision) echoes debates in ancient epistemology, where vision was often deemed divine and clarity merely human.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ναὶ λέγω ὑμῖν","severity":"caution","text":"The phrase 'yes, I tell you' may be an interpolation or rhetorical emphasis; the Greek is ambiguous between direct speech and narrative.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the judge of injustice' is unclear—could be a specific biblical figure or a generic example.","The phrase 'ναὶ λέγω ὑμῖν' could be part of the speaker's direct address or a narrative aside."],"confidence":"high","notes":[]},{"i":258,"ref":"p258","source":"Ἀληθὴς ὢν προφήτης ὁ κύριος ἡμῶν Ἰησοῦς (ὡς ἐπὶ καιροῦ καὶ περὶ τούτου πληροφορήσω) περὶ τῶν τῇ ἀληθείᾳ διαφερόντων συντόμως τὰς ἀποφάσεις ἐποιεῖτο διὰ δύο ταῦτα, ὅτι πρὸς θεοσεβεῖς ἐποιεῖτο τὸν λόγον εἰδότας τὰ ἀποφάσει ὑπ' αὐτοῦ ἐκ φερόμενα πιστεύειν (οὐδὲ γὰρ ἦν ξένα τῆς αὐτῶν συνηθείας τὰ λεγόμενα), δεύτερον δὲ ὅτι προθεσμίαν ἔχων κηρύξαι τῷ τῆς ἀποδείξεως οὐκ ἐχρῆτο λόγῳ, ἵνα μὴ εἰς λόγους τὸν πάντα τῆς προθεσμίας δαπανᾷ χρόνον, καὶ\n\nοὕτως αὐτῷ συμβήσεται εἰς ὀλίγων λόγων ἐπιλύσεις ἀσχολουμένῳ τῶν ὑπὸ πόνου ψυχῆς νοεῖσθαι δυναμένων τοὺς ἀληθείᾳ διαφέροντας μὴ ἐπὶ πλεῖον εἰσφέρειν λόγους. ἐπειδὴ περὶ ὧν ἤθελεν ἀπεφαίνετο ὡς λαῷ νοεῖν δυναμένῳ, ἀφ' ὧν ἐσμεν καὶ ἡμεῖς, οἳ ὁπότε κατὰ τὸ σπάνιον οὐκ ἐνοήσαμέν τι τῶν ὑπ' αὐτοῦ·ηθέντων, ἰδίᾳ ἐπυνθανόμεθα, ἵνα ἡμῖν τι τῶν ὑπ' αὐτοῦ·ηθέντων μὴ ἀνόητον ᾖ. εἰδὼς οὖν ἡμᾶς εἰδότας πάντα τὰ ὑπ' αὐτοῦ·ηθέντα καὶ τὰς ἀποδείξεις παρασχεῖν δυναμένους, εἰς τὰ ἀμαθῆ ἔθνη ἀποστέλλων ἡμᾶς βαπτίζειν αὐτοὺς εἰς ἄφεσιν ἁμαρτιῶν, ἐνετείλατο ἡμῖν πρότερον διδάξαι αὐτούς· ἀφ' ὧν ἐντολῶν αὕτη πρώτη καὶ μεγάλη τυγχάνει, τὸ φοβηθῆναι κύριον τὸν θεὸν καὶ αὐτῷ μόνῳ λατρεύειν. θεὸν δὲ φοβεῖσθαι ἐκεῖνον εἶπεν, οὗ οἱ ἄγγελοι οἱ τῶν ἐν ἡμῖν ἐλαχίστων πιστῶν ἐν τῷ οὐρανῷ ἑστήκασιν θεωροῦντες τὸ πρόσωπον τοῦ πατρὸς διαπαντός· μορφὴν γὰρ ἔχει–διὰ πρῶτον καὶ μόνον κάλλος–καὶ πάντα μέλη, οὐ διὰ χρῆσιν·","english":"Our Lord Jesus, being a true prophet (as I will also demonstrate concerning this matter at the appropriate time), made his pronouncements concisely about matters pertaining to the truth for these two reasons: first, because he was speaking to God-fearing people who knew to believe the pronouncements brought forth by him (for what was said was not foreign to their custom), and second, because he had a set time to proclaim and did not employ the argument of demonstration, lest he spend the entire allotted time on words, and thus it would happen that, while occupied with resolving a few words, he would not bring forth more words concerning matters that could be understood by the soul's effort and that pertain to the truth. Since he made pronouncements about what he wished as to a people capable of understanding—from whom we also come, we who, whenever on rare occasion we did not understand something said by him, would inquire privately so that nothing said by him might be unintelligible to us. Knowing, then, that we knew all that was said by him and were able to provide demonstrations, when sending us to baptize the ignorant nations for the remission of sins, he commanded us first to teach them. Among these commands, this is the first and great one: to fear the Lord God and to serve him alone. And he said that to fear God is that whose angels—those of the least of us believers—stand in heaven, continually beholding the face of the Father. For he has a form—on account of the first and only beauty—and all limbs, not for use.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀληθὴς ὢν προφήτης","severity":"info","text":"The author asserts Jesus as a 'true prophet' who made concise pronouncements on truth, contrasting with extended demonstration. This frames Jesus' teaching as authoritative and efficient.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προθεσμίαν","severity":"info","text":"'Set time' (προθεσμίαν) refers to Jesus' limited period for proclamation before his passion, a common motif in early Christian literature explaining his concise teaching style.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς τὰ ἀμαθῆ ἔθνη","severity":"info","text":"The 'ignorant nations' likely refers to non-Jewish, non-Christian peoples targeted for missionary baptism, reflecting early Christian expansion beyond Jewish communities.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρώτη καὶ μεγάλη τυγχάνει","severity":"info","text":"The command to fear God and serve him alone is identified as the 'first and great' command, structuring the missionary teaching priority in the homily.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μορφὴν γὰρ ἔχει","severity":"caution","text":"The claim that God has a form and limbs 'not for use' is anthropomorphic and contested in patristic theology; it may reflect a literal reading of biblical theophanies or a polemical stance against Gnostic abstraction.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἄγγελοι ... θεωροῦντες τὸ πρόσωπον τοῦ πατρὸς","severity":"info","text":"The image of angels beholding the Father's face echoes apocalyptic traditions (e.g., 1 Enoch) and later Christian iconography of divine court, influencing Byzantine angelology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ὑπ' αὐτοῦ·ηθέντων' appears corrupt or mis-transcribed; likely intended as 'τῶν ὑπ' αὐτοῦ ῥηθέντων' (the things said by him).","The reference to 'angels of the least of us believers' is ambiguous: it may mean guardian angels or angels serving lowly believers, a rare concept."],"confidence":"medium","notes":[]},{"i":259,"ref":"p259","source":"οὐ γὰρ διὰ τοῦτο ὀφθαλμοὺς ἔχει, ἵνα ἐκεῖθεν βλέπῃ (πανταχόθεν γὰρ ὁρᾷ, τοῦ ἐν ἡμῖν βλεπτικοῦ πνεύματος ἀπαραβλήτως λαμπρότερος ὢν τὸ σῶμα καὶ παντὸς φωτὸς στιλπνότερος, ὡς πρὸς σύγκρισιν αὐτοῦ τὸ ἡλίου φῶς λογισθῆναι σκότος), ἀλλ' οὐδὲ διὰ τοῦτο ὦτα ἔχει, ἵνα ἀκούῃ (πανταχόθεν γὰρ ἀκούει, νοεῖ, κινεῖ, ἐνεργεῖ, ποιεῖ). τὴν δὲ καλλίστην μορφὴν ἔχει δι' ἄνθρωπον, ἵνα οἱ καθαροὶ τῇ καρδίᾳ αὐτὸν ἰδεῖν δυνηθῶσιν, ἵνα χαρῶσιν δι' ἅτινα ταῦτα ὑπέμειναν. τῇ γὰρ αὐτοῦ μορφῇ ὡς ἐν μεγίστῃ σφραγῖδι τὸν ἄνθρωπον διετυπώσατο, ὅπως ἁπάντων ἄρχῃ καὶ κυριεύῃ καὶ πάντα αὐτῷ δουλεύῃ. διὸ κρίνας εἶναι τὸ πᾶν αὐτὸν καὶ τὴν αὐτοῦ εἰκόνα τὸν ἄνθρωπον (αὐτὸς ἀόρατος, ἡ δὲ αὐτοῦ εἰκὼν ὁ ἄνθρωπος ὁρατός) ὁ αὐτὸν σέβειν θέλων τὴν ὁρατὴν αὐτοῦ τιμᾷ εἰκόνα, ὅπερ ἐστὶν ἄνθρωπος. ὅτι ἂν οὖν τις ποιήσῃ ἀνθρώπῳ (εἴτε ἀγαθὸν εἴτε κακόν) εἰς ἐκεῖνον ἀναφέρεται. διὸ καὶ ἡ ἐξ αὐτοῦ κρίσις πᾶσι κατ' ἀξίαν ἀπονέμουσα ἑκάστῳ προελεύσεται· τὴν γὰρ αὐτοῦ μορφὴν ἐκδικεῖ. ἀλλ' ἐρεῖ τις· ἰ μορφὴν ἔχει, καὶ σχῆμα ἔχει καὶ ἐν τόπῳ ἐστίν· ἐν τόπῳ δὲ ὢν καὶ ὑπ' αὐτοῦ περιεχόμενος ὡς ἥττων, πῶς ὑπὲρ πάντας ἐστὶν μέγας; πῶς δὲ καὶ πανταχῆ εἶναι δύναται ἐν σχήματι ὤν; πρὸς τὸν ταῦτα λέγοντα πρῶτον ἔστιν εἰπεῖν· Τοιαῦτα περὶ αὐτοῦ φρονεῖν πείθουσιν καὶ πιστεύειν..., ἡμεῖς δὲ ἀληθεῖς γινώσκομεν τὰς μαρτυρουμένας ὑπὸ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, οὗ κατὰ κέλευσιν τὰς ἀποδείξεις ὑμῖν τοῦ οὕτως ἔχειν ἀνάγκη παρέχειν. πρῶτον δὲ περὶ τόπου ἐρῶ καὶ θεοῦ. τόπος ἐστὶν τὸ μὴ ὄν, θεὸς δὲ τὸ ὄν· τὸ δὲ μὴ Χν τῷ ὄντι οὐ συγκρίνεται.","english":"For he does not have eyes in order to see from there (for he sees from everywhere, being incomparably brighter in body than the seeing spirit within us and more radiant than any light, so that compared to him the light of the sun would be considered darkness), nor does he have ears in order to hear (for he hears, thinks, moves, acts, and works from everywhere). He has the most beautiful form for the sake of man, so that those pure in heart may be able to see him, so that they may rejoice because of what they have endured. For by his form, as by a great seal, he shaped man, so that man might rule and have dominion over all things and all things might serve him. Therefore, having judged that the whole is himself and his image, man (he being invisible, but his image, man, being visible), whoever wishes to revere him honors his visible image, which is man. For whatever one does to a man (whether good or evil) is referred to him. Hence also judgment from him, apportioning to each according to merit, will come to all; for he avenges his own form. But someone will say: If he has form, then he also has shape and is in a place; but being in a place and contained by it as inferior, how is he greater than all? And how can he be everywhere while being in a shape? To one who says these things, it must first be said: Such things persuade and convince one to think and believe about him... but we know as true the things testified by our Lord Jesus Christ, at whose command we must necessarily provide you with proofs that it is so. First, I will speak about place and God. Place is that which is not; God is that which is; and that which is not is not compared to that which is.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ γὰρ διὰ τοῦτο ὀφθαλμοὺς ἔχει","severity":"info","text":"The argument denies that God's physical features serve ordinary functions; instead, they are symbolic and pedagogical, enabling the pure-hearted to see and rejoice.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βλεπτικοῦ πνεύματος","severity":"info","text":"The 'seeing spirit' likely refers to the inner faculty of perception, distinct from bodily eyes, a concept found in Middle Platonic and early Christian anthropology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σφραγῖδι","severity":"info","text":"The image of God as a seal (σφραγίς) imprinting form on humanity echoes Platonic and Stoic ideas of the divine craftsman, adapted here to assert human dominion over creation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλ' ἐρεῖ τις","severity":"info","text":"A rhetorical objection introduces a dialectical exchange: if God has form and place, how can he be omnipresent and supreme? This anticipates a rebuttal distinguishing place (τὸ μὴ ὄν) from God (τὸ ὄν).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τὸ μὴ ὄν","severity":"info","text":"The definition of place as 'that which is not' and God as 'that which is' resonates with Neoplatonic ontology, where the One transcends being and place; this may reflect later theological refinements in the transmission.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πείθουσιν καὶ πιστεύειν...","severity":"caution","text":"The Greek text breaks off with an ellipsis after 'πιστεύειν', indicating a lacuna or textual corruption; the English draft supplies a conjectural completion, but the original is incomplete.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ μὴ ὄν' is ambiguous: it could mean 'non-being' in an ontological sense or 'that which is not' in a privative sense; the translation opts for the latter, but the context suggests a metaphysical contrast with God as true being.","The lacuna after 'πιστεύειν' leaves the argument incomplete; the English draft fills it with a reference to Christ's testimony, but the original may have continued differently."],"confidence":"medium","notes":[]},{"i":260,"ref":"p260","source":"πῶς γὰρ τόπος ὢν εἶναι δύναται; ἐκτὸς εἰ μὴ δευτέρα χώρα εἴη, οἷον οὐρανός, γῆ, ὕδωρ, ἀὴρ καὶ εἰ ἄλλο τί ἐστιν σῶμα, ὃ ἂν καὶ αὐτοῦ πληροῖ τὸ κενόν, ὃ διὰ τοῦτο κενὸν λέγεται, ὅτι οὐδέν ἐστιν. τοῦτο γὰρ αὐτῷ (τὸ οὐδέν) οἰκειότερον ὄνομα· τὸ γὰρ λεγόμενον κενὸν τί ποτε ὡς σκεῦός ἐστιν οὐδὲν ἔχον; πλὴν αὐτὸ τὸ σκεῦος κενὸν Χν οὐκ αὐτό ἐστι τόπος, ἀλλ' ἐν ᾧ ἐστιν αὐτὸ τὸ κενόν, εἴπερ σκεῦός ἐστιν. ἀνάγκη γὰρ πᾶσα τὸ Χν ἐν τῷ μηδὲν ὄντι εἶναι. τοῦτο δὲ τὸ μὴ Χν λέγω (ὃ ὑπό τινων τόπος λέγεται) οὐδὲν ὄν. οὐδὲν δὲ Χν τῷ ὄντι πῶς συγκρίνεται; ἐκτὸς εἰ μὴ ἐν τοῖς ἐναντίοις, ἵνα τὸ μὲν Χν μὴ ᾖ, τὸ δὲ μὴ Χν τόπος λέγηΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nται. εἰ δὲ καὶ ἔστιν τι, πολλῶν παραδειγμάτων σπευδόντων ἐξ ἐμοῦ προελθεῖν εἰς ἀπόδειξιν ἑνὶ μόνῳ χρήσασθαι θέλω, ἵνα δείξω ὅτι οὐ πάντως τὸ περιέχον τοῦ περιεχομένου κρεῖττόν ἐστιν. ὁ ἥλιος σχῆμά ἐστιν περιφερὲς καὶ ὑπὸ ἀέρος ὅλος περιέχεται, ἀλλὰ τοῦτον ἐκλαμπρύνει, τοῦτον θερμαίνει, τοῦτον τέμνει, κἂν ἀπῇ αὐτοῦ, σκότῳ περιβάλλεται, καὶ ὃ ἂν αὐτοῦ μέρος λαμπρὸν γένηται, ὡς νεκρούμενον ψύχεται, ὑπὸ δὲ τῆς αὐτοῦ ἀνατολῆς πάλιν φωτίζεται, καὶ ὅπου ἂν αὐτῷ παραθάλπηται, καὶ κάλλει τῷ μείζονι κοσμεῖται. καὶ ταῦτα ποιεῖ τῇ αὑτοῦ μετουσίᾳ τὴν οὐσίαν περιωρισμένην ἔχων. τί οὖν ἔτι κωλύει τὸν θεὸν ὡς τούτου καὶ πάντων δημιουργὸν καὶ δεσπότην ὄντα, αὐτὸν μὲν ἐν σχήματι καὶ μορφῇ καὶ κάλλει ὄντα, τὴν ἀπ' αὐτοῦ μετουσίαν ἀπείρως ἐκτεταμένην ἔχειν;","english":"For how can he be a place? Unless there were a second space, such as heaven, earth, water, air, and if there is any other body, which would fill the void, which is called void for this reason, because it is nothing. For this (nothing) is a more proper name for it; for what is the so-called void but a vessel having nothing? Yet the vessel itself is not a place, but that in which the void itself is, if indeed it is a vessel. For it is absolutely necessary that the void be in that which is nothing. And this nothing (which by some is called place) is nothing. How then is nothing compared with that which is? Unless among opposites, so that the one is not, and the other, which is not, is called place. But if it is something, although many examples press to come forth from me for proof, I wish to use only one, to show that the container is not always superior to the contained. The sun is a round shape and is entirely surrounded by air, but it illuminates this air, warms it, cuts it, and if it departs from it, it is enveloped in darkness, and whatever part of it becomes bright, as if dead it grows cold, but is again illuminated by its rising, and wherever it is warmed by it, it is adorned with greater beauty. And it does these things by its own presence, having a circumscribed substance. What then still prevents God, being the creator and master of this and of all things, himself being in shape and form and beauty, from having his presence extended infinitely?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τόπος","severity":"info","text":"The argument denies that God can be a 'place' (τόπος) in the sense of a container, since place is associated with void and nothingness, whereas God is being itself.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κενόν","severity":"info","text":"κενόν ('void') is equated with 'nothing' (οὐδέν) and distinguished from a vessel (σκεῦος) that might contain it; the term is central to the ontological contrast between God and place.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative argument (God cannot be a place) to a positive analogy: the sun, though contained by air, dominates it, illustrating that the container is not always superior to the contained.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The homily engages with contemporary philosophical debates about place (τόπος) and void (κενόν), likely influenced by Stoic and Middle Platonic physics, where place is often considered a container distinct from body.","cites":[],"named_sources":["Algra 1995"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Χν","severity":"caution","text":"The Greek text contains the abbreviation 'Χν' (likely for χωρεῖν or χώρα) in a corrupt or ambiguous context; the translation renders it as 'void' but the exact reading is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The abbreviation 'Χν' appears twice; it may stand for χωρεῖν ('to contain') or χώρα ('space'), but the context suggests a nominal form related to void or place.","The phrase 'τὸ μὴ Χν λέγω' is syntactically unclear; the translation interprets it as 'this nothing' but the referent is ambiguous."],"confidence":"medium","notes":[]},{"i":261,"ref":"p261","source":"εἷς οὖν ἐστιν ὁ ὄντως θεός, ὃς ἐν κρείττονι μορφῇ προκαθέζεται, τοῦ ἄνω τε καὶ κάτω δις ὑπάρχων καρδία–καὶ ἀπ' αὐτοῦ, ὥσπερ ἀπὸ κέντρου βρύουσα τὴν ζωτικὴν καὶ ἀσώματον δύναμιν, τὰ πάντα σύν τε ἄστροις καὶ μόνοις οὐρανοῦ, ἀέρος, ὕδατος, γῆς, πυρὸς καὶ εἰ ἄλλο τί ἐστιν, διικνεῖται οὐσία ἄπειρος εἰς ὕψος, ἀπέραντος εἰς βάθος, ἀμέτρητος εἰς πλάτος, τρὶς ἐπ' ἄπειρον τὴν ἀπ' αὐτοῦ ζωοποιὸν καὶ φρόνιμον ἐκτείνουσα φύσιν. τοῦτο οὖν τὸ ἐξ αὐτοῦ πανταχόθεν ἄπειρον ἀνάγκη εἶναι, καρδίαν ἔχον τὸν ὄντως ὑπὲρ πάντα ἐν σχήματι, ὅς, ὅπου πότ' ἂν ᾖ, ὡς ἐν ἀπείρῳ μέσος ἐστίν, τοῦ παντὸς ὑπάρχων ὅρος. ἀπ' αὐτοῦ οὖν ἀρχόμεναι αἱ ἐκτάσεις ἓξ ἀπεράντων ἔχουσιν τὴν φύσιν. ὧν ὁ μὲν ἀπ' αὐτοῦ λαβὼν τὴν ἀρχὴν διικνεῖται εἰς ὕψος ἄνω, ὁ δὲ εἰς βάθος κάτω, ὁ δὲ ἐπὶ δεξιάν, ὁ δὲ ἐπὶ λαιάν, ὁ δὲ ἔμπροσθεν, ὁ δὲ ὄπισθεν, εἰς οὓς αὐτὸς ἀποβλέπων ὡς εἰς ἀριθμὸν πανταχόθεν ἴσον χρονικοῖς ἓξ διαστήμασιν συντελεῖ τὸν κόσμον, αὐτὸς ἀνάπαυσις ὢν καὶ τὸν ἐσόμενον ἄπειρον αἰῶνα εἰκόνα ἔχων, ἀρχὴ ὢν καὶ τελευτή. εἰς αὐτὸν γὰρ τὰ ἓξ ἄπειρα τελευτᾷ καὶ ἀπ' αὐτοῦ τὴν εἰς ἄπειρον ἔκτασιν λαμβάνει. τοῦτό ἐστιν ἑβδομάδος μυστήριον. αὐτὸς γάρ ἐστιν ἡ τῶν ὅλων ἀνάπαυσις, ὡς τοῖς ἐν μικρῷ μιμουμένοις αὐτοῦ τὸ μέγα αὑτὸν χαρίζεται εἰς ἀνάπαυσιν. αὐτός ἐστιν μόνος πῆ μὲν καταληπτός, πῆ δὲ ἀκατάληπτος, πῆ μὲν περαντός, πῆ δὲ ἀπέραντος, τὰς ἀπ' αὐτοῦ ἐκτάσεις ἔχων εἰς ἄπειρον.","english":"There is therefore one true God, who presides in a superior form, being the heart of both above and below—and from him, as from a center, gushing forth the vital and incorporeal power, all things together with stars and the sole regions of heaven, air, water, earth, fire, and if there is anything else, an infinite substance reaches into height, boundless into depth, immeasurable into breadth, extending thrice to infinity the life-giving and intelligent nature from him. This infinite from him on all sides must therefore exist, having as its heart the one truly above all in form, who, wherever he may be, is as the middle in the infinite, being the boundary of the whole. From him, then, the six extensions have their nature as infinite. Of these, one, taking its beginning from him, reaches into height above, another into depth below, another to the right, another to the left, another forward, another backward, into which he, looking as at a number equal from all sides, completes the world with six temporal intervals, himself being rest and having the coming infinite age as an image, being beginning and end. For into him the six infinities end and from him they receive their infinite extension. This is the mystery of the hebdomad. For he himself is the rest of all things, as he grants his own great self to those who imitate him in the small for rest. He alone is in one way comprehensible, in another incomprehensible, in one way finite, in another infinite, having the extensions from him into infinity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"καρδία","severity":"info","text":"καρδία (heart) is used here as a metaphysical center, not a physical organ, echoing the Stoic concept of the cosmos having a ruling center.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑβδομάδος μυστήριον","severity":"info","text":"ἑβδομάδος μυστήριον (mystery of the hebdomad) refers to the number seven as a symbol of divine rest and completion, a common theme in early Christian numerology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"six extensions","severity":"info","text":"The six spatial directions (up, down, right, left, forward, backward) derive from Greek philosophical cosmology, notably in Plato's Timaeus and later Neoplatonic thought.","cites":[],"named_sources":["Plato 4th century BCE"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dense theological exposition within a narrative homily, using spatial and numerical imagery to describe God's transcendence and immanence.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The description of God as 'heart' and 'center' parallels Philo of Alexandria's concept of the Logos as the center of the cosmos.","cites":[],"named_sources":["Philo of Alexandria 1st century CE"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πῆ μὲν ... πῆ δὲ","severity":"caution","text":"The phrase πῆ μὲν ... πῆ δὲ (in one way ... in another) is a textual variant; the manuscript may have πῇ (dative) or πῆ (adverb), affecting the sense of 'somewhere' vs. 'in some way'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πῆ μὲν ... πῆ δὲ' is ambiguous: it could mean 'in one way ... in another' (adverbial) or 'somewhere ... elsewhere' (locative). The reading taken is adverbial, consistent with the abstract context."],"confidence":"high","notes":[]},{"i":262,"ref":"p262","source":"οὕτως γὰρ καταληπτός ἐστιν καὶ ἀκατάληπτος, ἐγγὺς καὶ μακράν, ὧδε ὢν κἀκεῖ, ὡς μόνος ὑπάρχων καὶ τοῦ πανταχόθεν ἀπείρου νοὸς τὴν μετουσίαν διδούς, ἣν πάντων ἀναπνέουσαι αἱ ψυχαὶ τὸ ζῆν ἔχουσιν· κἂν χωρισθῶσιν τοῦ σώματος καὶ τὸν εἰς αὐτὸν εὑρεθῶσιν πόθον ἔχουσαι, εἰς τὸν αὐτοῦ κόλπον φέρονται ἀθάνατοι, ὡς ἐν χειμῶνος ὥρᾳ οἱ ἀτμοὶ τῶν ὀρῶν ὑπὸ τῶν τοῦ ἡλίου ἀκτίνων ἑλκόμενοι φέρονται πρὸς αὐτόν. οἵαν οὖν στοργὴν συλλαβεῖν δυνάμεθα, ἐὰν τὴν εὐμορφίαν αὐτοῦ τῷ νῷ κατοπτεύσωμεν. ἄλλως δὲ ἀμήχανον· ἀδύνατον γὰρ κάλλος ἄνευ μορφῆς εἶναι καὶ πρὸς τὸν αὐτοῦ ἔρωτα ἐπισπᾶσθαί τινα ἢ καὶ δοκεῖν θεὸν ὁρᾶν εἶδος οὐκ ἔχοντα. τινὲς δὲ τῆς ἀληθείας ἀλλότριοι ὄντες καὶ τῇ κακίᾳ συμμαχοῦντες προφάσει δοξολογίας ἀσχημάτιστον αὐτὸν λέγουσιν, ἵνα ἄμορφος καὶ ἀνίδεος ὢν μηδενὶ ὁρατὸς ᾖ, ὅπως μὴ περιπόθητος γένηται. νοῦς γὰρ εἶδος οὐχ ὁρῶν θεοῦ κενός ἐστιν αὐτοῦ. πῶς δὲ καὶ εὔχεταί τις, οὐκ ἔχων πρὸς\n\nτίνα καταφύγῃ, εἰς τίνα ἐρείσῃ; ἀντιτυπίαν γὰρ οὐκ ἔχων εἰς κενὸν ἐκβαθρεύεται. ναί φησιν, οὐ χρὴ θεὸν φοβεῖσθαι, ἀλλὰ ἀγαπᾶν. φημὶ κἀγώ. ἀλλὰ τοῦτο παρέξει ἑκάστης εὐποιίας εὐσυνειδησία. ἡ δὲ εὐποιία ἐκ τοῦ φοβεῖσθαι γίνεται. ἀλλ' ὁ φόβος, φησίν, ἐκπλήσσει τὴν ψυχήν. ἀλλ' ἐγώ φημι ὅτι οὐκ ἐκπλήσσει, ἀλλ' ἐξυπνίζει καὶ ἐπιστρέφει. ἴσως δὲ ὀρθῶς ἐλέγετο μὴ δεῖν θεὸν φοβεῖσθαι, εἰ μὴ πολλὰ ἕτερα οἱ ἄνθρωποι ἐφοβούμεθα, λέγω δὲ τὰς ἐκ τῶν ὁμοίων ἐπιβουλάς, ἔτι τε θηρία, ἑρπετά, νόσους, πάθη, δαίμονας καὶ ἄλλα μυρία. ὁ οὖν ἡμᾶς ἀξιῶν μὴ φοβεῖσθαι θεὸν τούτων ἡμᾶς·υσάσθω, ἵνα μηδὲ ταῦτα φοβώμεθα.","english":"Thus he is both comprehensible and incomprehensible, near and far, being here and there, as he alone exists and imparts participation in the infinite mind from all sides, which all souls breathe in and thereby have life; and if they are separated from the body and are found to have longing for him, they are borne into his bosom as immortal, just as in winter the vapors of the mountains are drawn by the rays of the sun and borne toward it. What affection, then, can we conceive if we contemplate his beauty with the mind? Otherwise it is impossible; for it is impossible for beauty to exist without form and to draw anyone to love of it, or even to seem to see a god who has no form. But some, being alien to the truth and allied with evil, on the pretext of praise say he is formless, so that being shapeless and without form he may be visible to no one, that he may not become an object of desire. For a mind that does not see the form of God is empty of him. And how can one pray, having no one to whom to flee, on whom to lean? For having no resistance, it is cast into the void. Yes, one says, one ought not to fear God, but to love him. I say the same. But this will be provided by the good conscience of each good deed. And good deed comes from fear. But fear, he says, terrifies the soul. But I say that it does not terrify, but awakens and converts. Perhaps it would be rightly said that one ought not to fear God, if we did not fear many other things—I mean plots from our fellows, and also beasts, reptiles, diseases, passions, demons, and countless others. Therefore, let him who demands that we not fear God free us from these, so that we may not fear these either.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καταληπτός ... ἀκατάληπτος","severity":"info","text":"The paradox of God as both comprehensible and incomprehensible is a hallmark of apophatic theology, asserting that God can be grasped by the mind yet transcends full conceptual capture.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μετουσίαν","severity":"info","text":"μετουσίαν (participation) is a key Platonic and Christian term denoting the sharing in a higher reality; here it describes how souls partake of the divine mind to receive life.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὸν αὐτοῦ κόλπον φέρονται","severity":"info","text":"The image of souls borne into God's bosom echoes Johannine language (John 1:18) and early Christian notions of eschatological return to the divine embrace.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀτμοὶ τῶν ὀρῶν ... ἑλκόμενοι","severity":"info","text":"The simile of mountain vapors drawn by the sun is a Stoic and Middle Platonic trope for the soul's ascent to God, also found in Philo and later Christian mystics.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ναί φησιν ... φημὶ κἀγώ","severity":"info","text":"The passage employs a diatribal style with a hypothetical interlocutor (ναί φησιν), a common rhetorical device in Hellenistic moral philosophy and early Christian homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀσχημάτιστον αὐτὸν λέγουσιν","severity":"info","text":"The polemic against those who call God formless likely targets Gnostic or radical apophatic views, which Clement counters by insisting on a visible divine form for prayer and love.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is largely clear; the only minor ambiguity is whether 'ἀσχημάτιστον' refers to a specific group or a general tendency."],"confidence":"high","notes":[]},{"i":263,"ref":"p263","source":"εἰ δ' οὐ δύναται, τί ἡμῖν φθονεῖ ἑνὶ φόβῳ τῷ πρὸς τὸν δίκαιον μυρίων ἀπαλλαγῆναι φόβων καὶ βραχείᾳ τῇ πρὸς αὐτὸν πίστει μυρία πάθη καὶ ἑαυτῶν καὶ ἄλλων μετατιθέναι δυνατὸν γενέσθαι μετὰ τοῦ καὶ ἀμοιβὴν ἀγαθῶν προσδέχεσθαι καὶ αἰτίᾳ φόβου τοῦ πάντα ὁρῶντος θεοῦ μηδὲν κακὸν πράσσοντας καὶ ἐν τῷ παρόντι ἐν εἰρήνῃ διατελεῖν; οὕτως ἡ πρὸς τὸν ὄντως δεσπότην εὐγνώμων δουλεία τοὺς λοιποὺς πάντας ἐλευθέρους τίθησιν. εἰ μὲν οὖν τινι δυνατόν ἐστιν ἄνευ τοῦ φοβεῖσθαι τὸν θεὸν μὴ ἁμαρτάνειν, μὴ φοβείσθω. ἔξεστιν γὰρ ἀγάπῃ τῇ πρὸς αὐτὸν ὃ αὐτῷ μὴ δοκεῖ μὴ πράττειν. καὶ γὰρ φοβηθῆναι γέγραπται καὶ ἀγαπᾶν παρήγγελται, ἵνα πρὸς τὴν αὑτοῦ ἕκαστος κρᾶσιν ἐπιτηδείῳ χρήσηται φαρμάκῳ. φοβεῖσθαι οὖν αὐτὸν ἔστιν, ὅτι δίκαιός ἐστιν. εἴτε οὖν φοβούμενοι εἴτε ἀγαπῶντες, μὴ ἁμαρτάνετε. γένοιτο δὲ φοβούμενόν τινα ἡδονῶν ἀνόμων κρατεῖν δύνασθαι, ἀλλότρια μὴ ἐπιθυμεῖν, φιλανθρωπίαν ἀσκεῖν, σωφρονεῖν, δικαιοπραγεῖν. ὁρῶ γάρ τινας ἀτελεῖς τοῦ πρὸς αὐτὸν φόβου πλεῖστα ἁμαρτάνοντας. φοβηθῶμεν οὖν τὸν θεὸν μὴ μόνον ὅτι δίκαιός ἐστιν· ἐλεῶν γὰρ τοὺς ἠδικημένους τιμωρεῖ τοὺς ἠδικηκότας. ὡς οὖν ὕδωρ πῦρ σβέννυσιν, οὕτως καὶ φόβος τὴν τῶν κακῶν ἐπιθυμίαν ἀναιρεῖ. ὁ ἀφοβίαν διδάσκων οὐδὲ αὐτὸς φοβεῖται, ὁ δὲ μὴ φοβούμενος οὐδὲ κρίσιν ἔσεσθαι πιστεύει, τὰς ἐπιθυμίας αὔξει, μαγεύει, ἄλλους ἐφ' οἷς αὐτὸς πράσσει διαβάλλει. Ταῦτα ὁ Σίμων ἀκούων ἐπικόψας ἔφη·","english":"But if he cannot, why does he begrudge us that by one fear—fear of the righteous one—we might be freed from countless fears, and by a brief faith in him we might become able to transform countless sufferings, both our own and those of others, while also receiving a reward of good things and, because of fear of the all-seeing God, doing no evil and continuing in peace in the present? Thus, grateful servitude to the true master sets all others free. If, then, it is possible for someone to refrain from sin without fearing God, let him not fear. For it is possible, through love for him, not to do what displeases him. For it is written both to fear and to love is commanded, so that each may use the remedy suitable to his own temperament. Therefore, it is possible to fear him because he is just. So whether fearing or loving, do not sin. But may it be that someone, through fear, can restrain lawless pleasures, not covet others' goods, practice philanthropy, be temperate, and act justly. For I see some who are imperfect in their fear of him committing many sins. Let us therefore fear God not only because he is just; for, being merciful to the wronged, he punishes the wrongdoers. Just as water extinguishes fire, so fear destroys the desire for evils. He who teaches fearlessness does not himself fear, and he who does not fear does not believe that judgment will come, increases desires, practices sorcery, and slanders others for what he himself does. Hearing this, Simon interrupted and said:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ δ' οὐ δύναται","severity":"info","text":"The conditional 'if he cannot' refers to the preceding argument about God's nature, continuing the rhetorical question on why God would withhold the benefits of fear and faith.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φόβος","severity":"info","text":"The Greek term φόβος (fear) is central; the homily contrasts fear of God as a deterrent from sin with love, both being remedies for different temperaments.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φοβηθῆναι γέγραπται καὶ ἀγαπᾶν παρήγγελται","severity":"info","text":"The phrase 'it is written both to fear and to love is commanded' likely alludes to Old Testament passages such as Deuteronomy 10:20 (fear God) and Deuteronomy 6:5 (love God), though no direct citation is given.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα ὁ Σίμων ἀκούων ἐπικόψας ἔφη","severity":"info","text":"This sentence marks a transition from the homilist's discourse to Simon's interruption, a common narrative device in the Clementine literature to introduce debate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon refers to Simon Magus, the Samaritan heretic often portrayed as an antagonist in the Pseudo-Clementine writings, representing gnostic or antinomian views.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μαγεύει","severity":"caution","text":"The verb μαγεύει (practices sorcery) is a strong accusation against Simon, but the text may reflect later polemical traditions rather than historical accuracy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the rhetorical questions is not explicitly marked, but context suggests the homilist continues from the previous passage.","The phrase 'εἰ δ' οὐ δύναται' could refer to God's inability or unwillingness, but the homilist's argument assumes divine capability."],"confidence":"high","notes":[]},{"i":264,"ref":"p264","source":"ἶδα πρὸς τίνα ταῦτα λέγεις, ἀλλ' ἵνα μὴ αὐτὸς τὰ αὐτὰ λέγων πρὸς τὸ ἐλέγχειν σε δαπανῶ τὸν χρόνον εἰς ἃ μὴ θέλω, πρὸς τὰ ὁρισθέντα ἡμῖν ἀποκρίνασθαι ἐπηγγείλω, ἱκανῶς νενοηκέναι σε τὰ τοῦ διδασκάλου σου λέγων, διὰ τὸ παρόντα ἐναργείᾳ ὁρᾶν καὶ ἀκούειν αὐτοῦ, καὶ ἑτέρῳ τινὶ μὴ δυνατὸν εἶναι ὁράματι ἢ ὀπτασίᾳ ἔχειν τὸ ὅμοιον. ὅτι δὲ τοῦτο ψεῦδός ἐστιν, δείξω. ὁ ἐναργῶς ἀκούων τινὸς οὐ πάνυ πληροφορεῖται ἐπὶ τοῖς λεγομένοις· ἔχει γὰρ ὁ νοῦς αὐτοῦ λογίσασθαι μὴ ἄρα ψεύδεται ἄνθρωπος ὢν τὸ φαινόμενον. ἡ δὲ ὀπτασία ἅμα τῷ ὀφθῆναι πίστιν παρέχει τῷ ὁρῶντι ὅτι θειότης ἐστίν. πρὸς τοῦτό μοι πρῶτον ἀπόκριναι. καὶ ὁ Πέτρος ἔφη· ἰς ἄλλο προτείνας εἰπεῖν εἰς ἕτερον ἀπεκρίνω· προέτεινας γὰρ ὡς μᾶλλον δύνασθαί τινα πλεῖον νοεῖν παρ' ὀπτασίας ἀκούοντα ἢ γὰρ παρὰ τῆς ἐναργείας, ἐπιβαλὼν δὲ ἔπειθες ἡμᾶς ὅτι ἀσφαλέστερός ἐστιν ὁ ὑπὸ ὀπτασίας ἀκούων τοῦ παρ' αὐτῆς ἐναργείας ἀκούοντος. πέρας γοῦν διὰ τοῦτο ἐμοῦ ἱκανώτερον ἔφασκες εἰδέναι τὰ τοῦ Ἰησοῦ ὡς ὑπὸ ὀπτασίας αὐτοῦ ἀκηκοὼς τὸν λόγον. πλὴν ἐγὼ εἰς τὸ ἀπ' ἀρχῆς προταθὲν ἀποκρίνομαι. ὁ προφήτης, ὅτι προφήτης","english":"I know to whom you are saying these things, but so that I myself, by saying the same things, do not waste time refuting you on matters I do not wish to, you promised to answer what was determined for us, saying that you have sufficiently understood the teachings of your teacher because you see and hear him in person with clarity, and that it is not possible for anyone else to have the same by means of a vision or an apparition. But that this is false, I will show. The one who hears someone clearly is not fully assured of what is said; for his mind can reason that perhaps the visible person, being human, is lying. But an apparition, as soon as it appears, provides faith to the beholder that it is divine. Answer me this first. And Peter said: Having proposed one thing to say, you answered another; for you proposed that someone can understand more by hearing from an apparition than from clarity, and then you tried to persuade us that the one who hears from an apparition is more secure than the one who hears from clarity itself. At any rate, because of this you claimed to know the things of Jesus more adequately, as having heard his word from an apparition. Nevertheless, I answer what was proposed from the beginning. The prophet, because prophet","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐναργείᾳ","severity":"info","text":"The Greek term ἐναργείᾳ (enargeia) denotes vivid, clear perception, often contrasted with visionary experience. Here it refers to direct sensory hearing of a teacher.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀπτασία","severity":"info","text":"ὀπτασία (optasia) means 'apparition' or 'vision,' typically of a divine being. In this passage it is contrasted with enargeia, direct perception.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς τὰ ὁρισθέντα ἡμῖν ἀποκρίνασθαι ἐπηγγείλω","severity":"info","text":"This phrase marks a shift: the speaker accuses the interlocutor of evading the agreed topic. Peter then reasserts the original question about prophecy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προφήτης","severity":"info","text":"The passage ends with 'the prophet,' likely referring to the true prophet criterion in early Christian polemic, a key theme in the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ ἐναργῶς ἀκούων τινὸς οὐ πάνυ πληροφορεῖται","severity":"info","text":"The argument that direct hearing yields less certainty than vision parallels epistemological debates in ancient philosophy, e.g., Sextus Empiricus on criteria of truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἶδα πρὸς τίνα ταῦτα λέγεις","severity":"caution","text":"The Greek ἶδα (aorist of εἶδον) is likely a scribal error for οἶδα (I know). The translation follows the emended reading.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text breaks off mid-sentence at 'The prophet, because prophet,' leaving the argument incomplete. The Coptic Vorlage may have been fragmentary.","The identity of the speaker before Peter's response is unclear; it may be Simon Magus or an unnamed interlocutor."],"confidence":"high","notes":[]},{"i":265,"ref":"p265","source":"ἐστὶν πληροφορήσας πρῶτον, περὶ τῶν ἐναργῶς ὑπὸ αὐτοῦ λεγομένων ἀσφαλῶς πιστεύεται καὶ ἀληθὴς ὢν προεπιγνωσθεὶς καί, ὡς ὁ μανθάνων θέλει, ἐξετασθεὶς καὶ ἀνακριθεὶς ἀποκρίνεται–ὁ δὲ ὀπτασίᾳ πιστεύων ἢ ὁράματι καὶ ἐνυπνίῳ ἐπισφαλής ἐστιν· ἀγνοεῖ γὰρ τίνι πιστεύει· ἐνδέχεται γὰρ αὐτὸν ἢ δαίμονα κακὸν εἶναι ἢ πνεῦμα πλάνον ἐν τῷ λέγειν ὑποκρινόμενον εἶναι ὃ μή ἐστιν. εἰ δ' ἄρα τις βουληθείη πυνθάνεσθαι τὸ τίς ἂν ᾖ ὁ φανείς, δύναται λέγειν ἑαυτῷ ὃ βούλεται. καὶ οὕτως ὡς πονηρὸς ἀστράψας, μείνας ὅσον θέλει, ἀποσβέννυται, μὴ παραμείνας τῷ πυνθανομένῳ εἰς ἀνάκρισιν ὅσον ἠθέλησεν. διὰ δὲ ἐνυπνίων ὁρῶν τις οὐδὲ πυνθάνεσθαι δύναται περὶ ὧν βούλεται· οὐ γὰρ ἰδίας ἐξουσίας ἐστὶν ὁ λογισμὸς τοῦ κοιμωμένου. ἔνθεν γοῦν πολλὰ ἡμεῖς ὕπαρ ἐπιθυμοῦντες μαθεῖν κατ' ὄναρ περὶ ἑτέρων πυνθανόμεθα, ἢ καὶ μὴ πυνθανόμενοι περὶ τῶν μὴ διαφερόντων ἡμῖν ἀκούομεν, καὶ διυπνισθέντες ἀθυμοῦμεν, ὅτι περὶ ὧν ἐπεθυμοῦμεν μαθεῖν οὔτε ἠκούσαμεν οὔτε ἐξητάσαμεν. καὶ ὁ Σίμων ἔφη· ἰ φὴς τὰς ὀπτασίας μὴ πάντως ἀληθεύειν, ἀλλ' οὖν γε τὰ ὁράματα καὶ τὰ ἐνύπνια θεόπεμπτα ὄντα οὐ ψεύδεται, περὶ ὧν ἂν εἰπεῖν θέλῃ. καὶ ὁ Πέτρος ἔφη· Ὀρθῶς ἔφης ὅτι θεόπεμπτα ὄντα οὐ ψεύδεται. ἄδηλον δὲ εἰ ὁ ἰδὼν θεόπεμπτον ἑώρακεν ὄνειρον. καὶ ὁ Σίμων· Ἐὰν ᾖ ὁ ἑωρακὼς δίκαιος, ἀληθὲς ἑώρακεν. καὶ ὁ Πέτρος· Ὀρθῶς ἔφης. τίς δὲ δίκαιος, εἰ ὁράματος χρῄζει, ἵνα μάθῃ ἃ δεῖ μαθεῖν καὶ ποιῇ ἃ δεῖ ποιεῖν; καὶ ὁ Σίμων· Τοῦτό μοι δὸς ὅτι μόνος ὁ δίκαιος ὅραμα ἀληθὲς ἰδεῖν δύναται, καὶ ἀποκρίνομαί σοι εἰς αὐτό.","english":"first having been fully assured, what is clearly said by him is securely believed, and being true, having been known beforehand, and, as the learner wishes, having been examined and questioned, he answers—but he who trusts in an apparition or a vision and a dream is unreliable; for he does not know whom he trusts; for it is possible that it is either an evil demon or a deceptive spirit pretending in speech to be what it is not. If someone should wish to inquire who the one who appeared might be, he can say to himself whatever he wishes. And thus, like a wicked flash, having remained as long as it wishes, it is extinguished, not remaining with the inquirer for questioning as long as he wished. Through dreams, one who sees cannot even inquire about what he wishes; for the reasoning of the sleeper is not under his own control. Hence, indeed, many of us, desiring to learn while awake, in a dream inquire about other things, or even without inquiring we hear about things that do not concern us, and upon waking we are disheartened because we neither heard nor examined what we desired to learn. And Simon said: If you say that apparitions do not always speak truth, yet at least visions and dreams, being god-sent, do not lie about what they wish to say. And Peter said: You spoke correctly, that being god-sent they do not lie. But it is unclear whether the one who saw has seen a god-sent dream. And Simon: If the one who saw is righteous, he has seen what is true. And Peter: You spoke correctly. But who is righteous, if he needs a vision in order to learn what he must learn and do what he must do? And Simon: Grant me this, that only the righteous can see a true vision, and I will answer you on that.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πληροφορήσας","severity":"info","text":"The Greek verb πληροφορέω here means 'to be fully assured' or 'to have full conviction,' a technical term in early Christian discourse for certainty derived from teaching or testimony.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀπτασίᾳ","severity":"info","text":"ὀπτασία (apparition) is distinguished from ὅραμα (vision) and ἐνύπνιον (dream). The passage argues that apparitions and dreams are unreliable because their source may be deceptive.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δαίμονα κακὸν","severity":"info","text":"The reference to an 'evil demon' or 'deceptive spirit' reflects a common early Christian and Jewish polemic against pagan or heretical claims of divine revelation through dreams or visions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue between Peter and Simon, typical of the Pseudo-Clementine literature. Peter refutes Simon's defense of dreams as reliable divine communication by questioning the discernment of the dreamer.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The argument that only the righteous can receive true visions parallels themes in the Shepherd of Hermas and early Christian apocalyptic, where moral purity is a prerequisite for reliable revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a long, complex sentence at the start (ἐστὶν πληροφορήσας ... ἀποκρίνεται) that is grammatically ambiguous; the English draft resolves it as a conditional or temporal clause, but the syntax is not fully clear.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening clause (ἐστὶν πληροφορήσας πρῶτον) lacks a clear main verb; the translation supplies 'having been fully assured' as a participle, but the construction may be elliptical.","The phrase 'ὡς πονηρὸς ἀστράψας' is ambiguous: it could mean 'like a wicked flash of lightning' or 'like a wicked one who flashes forth'; the translation takes the former."],"confidence":"high","notes":[]},{"i":266,"ref":"p266","source":"ἐμοὶ γὰρ κέκριται ὅτι ἀσεβὴς ἀληθῆ ὄνειρον οὐχ ὁρᾷ. καὶ ὁ Πέτρος· Τοῦτο ψεῦδός ἐστιν, καὶ περὶ τούτου ἀγράφως καὶ ἐγγράφως ἀποδεῖξαι δύναμαι, πεῖσαι δὲ οὐκ ἐπαγγέλλομαι. ὁ γὰρ πρὸς ἔρωτα μοχθηρᾶς νεύσας γυναικὸς εἰς ἑτέρας κατὰ πάντα καλῆς συμβίωσιν νόμιμον τὸν ἑαυτοῦ οὐ μετατίθησι νοῦν· ἐνίοτε καὶ ἑαυτοῖς συνειδότες τὴν κρείττονα, προειλημμένοι ἀγαπῶσιν τὴν χείρονα. τοιοῦτόν τι καὶ σὺ πάσχων ἀγνοεῖς. καὶ ὁ Σίμων ἔφη· Παρελόμενος ταῦτα, εἰς ἃ ἐπηγγείλω, λέγε. ἐμοὶ γὰρ ἀδύνατον εἶναι δοκεῖ ἀσεβεῖς ἀνθρώπους ὑπὸ θεοῦ ρδήποτε ὀνειροπολεῖσθαι τρόπῳ. καὶ ὁ Πέτρος ἔφη· Μέμνημαι ἐμαυτοῦ ὡς ἐπηγγειλάμην δεῖξαι καὶ ἀγράφως καὶ ἐγγράφως περὶ τούτου τὴν ἀπόδειξιν παρέχειν. καὶ νῦν λέγοντος ἄκουε. ἴσμεν πολλούς–εἴ γε εὐγνωμονεῖς, ἐπεί γε τοὺς παρεστῶτας κριτὰς ἔχω–εἴδωλα σέβοντας καὶ μοιχεύοντας καὶ κατὰ πάντα ἁμαρτάνοντας ὁράματα καὶ ἀληθεῖς ὀνείρους ὁρῶντας, ἐνίους δὲ καὶ δαιμόνων ὀπτασίας. τὴν γὰρ ἄσαρκον ἰδέαν οὐ λέγω δύνασθαι πατρὸς ἢ υἱοῦ ἰδεῖν διὰ τὸ μεγίστῳ φωτὶ καταυγάζεσθαι τοὺς θνητῶν ὀφθαλμούς. ὅθεν τὸ μὴ ὁραθῆναι τῷ εἰς σάρκα τετραμμένῳ ἀνθρώπῳ οὐ φθονοῦντός ἐστιν θεοῦ, ἀλλ' ἐλεῶντος. ὁ γὰρ ἰδὼν ζῆν οὐ δύναται. ἡ γὰρ ὑπερβολὴ τοῦ φωτὸς τὴν τοῦ ὁρῶντος ἐκλύει σάρκα, ἐκτὸς εἰ μὴ θεοῦ ἀπορρήτῳ δυνάμει ἡ σὰρξ εἰς φύσιν τραπῇ φωτός, ἵνα φῶς ἰδεῖν δυνηθῇ–ἢ ἡ τοῦ φωτὸς οὐσία εἰς σάρκα τραπῇ, ἵνα ὑπὸ σαρκὸς ὁραθῆναι δυνηθῇ· τὸ γὰρ ἀτρέπτως πατέρα ἰδεῖν υἱοῦ μόνου ἐστίν. δίκαιοι δὲ οὐχ ὁμοίως·","english":"For I have judged that an impious man does not see a true dream. And Peter said: This is false, and concerning this I can demonstrate both without writing and in writing, but I do not promise to persuade. For a man who has inclined toward the desire of a wicked woman does not transfer his own mind to lawful cohabitation with another woman who is altogether beautiful; sometimes, even knowing in themselves the better, they are prejudiced and love the worse. Something of this sort you also suffer, though you are unaware. And Simon said: Setting aside these things, speak to what you promised. For it seems impossible to me that impious men are ever visited by dreams from God in any manner. And Peter said: I remember that I promised to provide the demonstration concerning this both without writing and in writing. And now listen as I speak. We know many—if indeed you are reasonable, since I have those present as judges—who worship idols and commit adultery and sin in every way, yet see visions and true dreams, and some even have apparitions of demons. For I do not say that the incorporeal form of the Father or the Son can be seen, because the eyes of mortals are dazzled by the greatest light. Hence, that it is not seen by a man turned to flesh is not due to God's envy, but to his mercy. For he who sees it cannot live. For the excess of light dissolves the flesh of the beholder, unless by God's ineffable power the flesh is transformed into the nature of light, so that it may be able to see light—or the substance of light is transformed into flesh, so that it may be able to be seen by flesh. For to see the Father unchanged is the prerogative of the Son alone. The righteous, however, not in like manner—","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Peter argues that impious men can indeed see true dreams, contrary to Simon's claim, and that divine visions are impossible for mortals due to the overwhelming light of God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄσαρκον ἰδέαν","severity":"info","text":"The phrase 'incorporeal form' (ἄσαρκον ἰδέαν) refers to the divine essence, which is immaterial and thus invisible to mortal eyes, a key concept in Clement's theology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The debate between Peter and Simon reflects early Christian polemics against dream divination and idolatry, common in second-century apologetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a longer dialogue where Peter refutes Simon's objections, using rhetorical questions and analogies to argue for the possibility of true dreams among the impious.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text breaks off mid-sentence at 'The righteous, however, not in like manner—', suggesting a lacuna or incomplete transmission in the manuscript.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀσεβὴς ἀληθῆ ὄνειρον οὐχ ὁρᾷ' could be read as a general statement or a specific claim by Simon; the translation takes it as Simon's assertion.","The final clause 'δίκαιοι δὲ οὐχ ὁμοίως' is incomplete, leaving the contrast between righteous and impious visions ambiguous."],"confidence":"high","notes":[]},{"i":267,"ref":"p267","source":"ἐν γὰρ τῇ ἀναστάσει τῶν νεκρῶν, ὅταν τραπέντες εἰς φῶς τὰ σώματα ἰσάγγελοι γένωνται, τότε ἰδεῖν δυΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nνήσονται. πέρας γοῦν κἂν ἀγγέλων τις ἀνθρώπῳ ὀφθῆναι πεμφθῇ, τρέπεται εἰς σάρκα, ἵνα ὑπὸ σαρκὸς ὀφθῆναι δυνηθῇ. ἄσαρκον γὰρ δύναμιν οὐ μόνον υἱοῦ ἀλλ' οὐδὲ ἀγγέλου ἰδεῖν τις δύναται. εἰ δὲ ἴδῃ τις ὀπτασίαν, κακοῦ δαίμονος ταύτην εἶναι νοείτω. πλὴν ὅτι καὶ ἀσεβεῖς ὁράματα καὶ ἐνύπνια ἀληθῆ βλέπουσιν, δῆλόν ἐστιν καὶ ἐγγράφως ἀποδεῖξαι δύναμαι. πέρας γοῦν ἐν τῷ νόμῳ γέγραπται, ὡς ὁ Ἀβιμέλεχ (ἀσεβὴς ὤν, τὴν τοῦ δικαίου Ἀβραὰμ γυναῖκα ἐπὶ κοινωνίᾳ μιᾶναι θελήσας) ἤκουσεν παρὰ τοῦ θεοῦ καθ' ὕπνον (ὡς ἡ γραφὴ λέγει) μὴ θιγεῖν αὐτῆς, ὅτι ἀνδρὶ συνῳκηκυῖά ἐστιν. ἀλλὰ καὶ ὁ Φαραώ (ἀσεβὴς ἀνήρ) ἑώρακεν ὄνειρον περί τε πυρῶν εὐφορίας καὶ ἀφορίας, ᾧ ὁ Ἰωσὴφ ἐπιλύων παρὰ θεοῦ ἔφη τὸν ὄνειρον γεγενῆσθαι. Ναβουχοδονόσορ δέ (ὁ εἴδωλα σέβων καὶ τοὺς θεὸν σέβοντας εἰς πῦρ κελεύσας βληθῆναι) ὄνειρον ὅλου μήκους αἰῶνος ὁρᾷ. καὶ μὴ λεγέτω τις· Ἀλλ' ὅραμα ἐγρηγορὼς οὐδεὶς ἀσεβῶν θεωρεῖ. ψεῦδός ἐστιν. αὐτὸς γοῦν ὁ Ναβουχοδονόσορ τρεῖς ἄνδρας κελεύσας βληθῆναι εἰς πῦρ, ἐνιδὼν τῇ καμίνῳ τέταρτον ἔφη· «Τὸν τέταρτον ὁρῶ ὡς υἱὸν θεοῦ». καὶ ὁμῶς ὀπτασίας τε καὶ ὁράματα καὶ ἐνύπνια ὁρῶντες ἀληθῆ ἀσεβεῖς ἦσαν. οὕτως οὐ πάντως ἐκ τοῦ ὁρᾶν τινα ὁράματα καὶ ἐνύπνια καὶ ὀπτασίας πάντως εὐσεβής ἐστιν. τῷ γὰρ εὐσεβεῖ ἐμφύτῳ καὶ καθαρῷ ἀναβλύζει τῷ νῷ τὸ ἀληθές, οὐκ ὀνείρῳ σπουδαζόμενον, ἀλλὰ συνέσει ἀγαθοῖς διδόμενον.","english":"For in the resurrection of the dead, when the bodies, transformed into light, become equal to angels, then they will be able to see. At any rate, even if some angel is sent to appear to a man, he is transformed into flesh, so that he may be able to be seen by flesh. For no one can see a bodiless power, not only of a son but not even of an angel. But if someone sees a vision, let him consider it to be of an evil demon. Nevertheless, that even impious men see true visions and dreams is evident, and I can demonstrate it in writing. At any rate, it is written in the Law that Abimelech (being impious, having wished to defile the wife of the righteous Abraham for intercourse) heard from God in sleep (as the Scripture says) not to touch her, because she was married to a man. But also Pharaoh (an impious man) saw a dream concerning both abundance and scarcity of wheat, which Joseph, interpreting from God, said the dream had come from God. And Nebuchadnezzar (who worshipped idols and ordered those who worshipped God to be thrown into the fire) sees a dream of the whole length of an age. And let no one say: \"But no impious man beholds a vision while awake.\" That is false. For Nebuchadnezzar himself, having ordered three men to be thrown into the fire, looking into the furnace, said a fourth: \"I see the fourth as a son of God.\" And yet those who saw visions and dreams and dreams were impious. Thus, it is not at all the case that someone who sees visions and dreams and apparitions is necessarily pious. For in the pious man, the truth wells up in his mind, innate and pure, not sought after by a dream, but given to the good by understanding.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβιμέλεχ","severity":"info","text":"The reference to Abimelech and Sarah (Gen 20:1-18) is a non-biblical elaboration: the detail that Abimelech heard in a dream not to touch Sarah because she was married is not in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φαραώ","severity":"info","text":"The dream of Pharaoh about wheat abundance and scarcity, interpreted by Joseph, conflates Gen 41:1-36 (Pharaoh's dream of seven fat and seven lean cows) with the seven-year famine narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ναβουχοδονόσορ","severity":"info","text":"Nebuchadnezzar's vision of a fourth man in the furnace (Dan 3:25) is cited as an example of an impious man seeing a true vision while awake; the biblical text does not call the fourth 'son of God'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰσάγγελοι","severity":"info","text":"The term 'equal to angels' (ἰσάγγελοι) is a common ascetic ideal in early Christian literature, here applied to resurrected bodies transformed into light, reflecting a materialist eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱοῦ","severity":"info","text":"The phrase 'not even of a son' (υἱοῦ) likely refers to Christ, implying that even the Son of God in his divine nature is bodiless and invisible; this is a rare Christological statement in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν ὅτι","severity":"info","text":"The passage uses a concessive structure: after asserting that visions are from evil demons, it concedes that impious men see true dreams, then supports this with scriptural examples, culminating in a distinction between innate truth and dream-based knowledge.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at 'δυΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ', which appears to be a modern editorial insertion and not part of the original homily; the reading adopted here omits it.","The phrase 'υἱοῦ' could refer to a generic 'son' or to Christ; the context of angelic and divine powers suggests the latter, but the text is ambiguous."],"confidence":"medium","notes":[]},{"i":268,"ref":"p268","source":"οὕτως γὰρ κἀμοὶ ἀπὸ τοῦ πατρὸς ἀπεκαλύφθη ὁ υἱός. διὸ οἶδα τίς δύναμις ἀποκαλύψεως, ἀφ' ἑαυτοῦ μαθών. ἅμα γὰρ τῷ τὸν κύριον εἰπεῖν τίνα αὐτὸν λέγουσιν, καὶ ἄλλους ἄλλο τι λέγοντας αὐτὸν ἀκηκοότος ἐμοῦ, ἐπὶ τῆς καρδίας ἀνέβη· οὐκ οἶδα οὖν πῶς εἶπον· «Σὺ εἶ ὁ υἱὸς τοῦ ζῶντος θεοῦ». τὸν δὲ μακαρίσαντά με μηνῦσαί μοι τὸν ἀποκαλύψαντα πατέρα εἶναι, ἐμὲ δὲ ἔκτοτε μαθεῖν ὅτι τὸ ἀδιδάκτως, ἄνευ ὀπτασίας καὶ ὀνείρων, μαθεῖν ἀποκάλυψίς ἐστιν. καὶ ἀληθῶς οὕτως ἔχει. ἐν γὰρ τῇ ἐν ἡμῖν ἐκ θεοῦ τεθείσῃ σπερματικῶς... πᾶσα ἔνεστιν ἡ ἀλήθεια, θεοῦ δὲ χειρὶ σκέπεται καὶ ἀποκαλύπτεται, τοῦ ἐνεργοῦντος τὸ κατ' ἀξίαν ἑκάστου εἰδότος. τὸ δὲ ἔξωθεν δι' ὀπτασιῶν καὶ ἐνυπνίων δηλωθῆναί τι ὅτι οὐκ ἔστιν ἀποκαλύψεως ἀλλὰ ὀργῆς, φαίνεται. πέρας γοῦν γέγραπται ἐν τῷ νόμῳ ὅτι ὀργισθεὶς ὁ θεὸς Ἀαρὼν καὶ Μαριὰμ ἔφη· «Ἐὰν ἀναστῇ προφήτης ἐξ ὑμῶν, δι' ὁραμάτων καὶ ἐνυπνίων αὐτῷ γνωρισθήσομαι, οὐχ οὕτως δὲ ὡς Μωυσῇ τῷ θεράποντί μου, ὅτι ἐν εἴδει καὶ οὐ διὰ ἐνυπνίων λαλήσω πρὸς αὐτόν, ὡς εἴ τις λαλήσει πρὸς τὸν ἑαυτοῦ φίλον». ὁρᾷς πῶς τὰ τῆς ὀργῆς δι' ὁραμάτων καὶ ἐνυπνίων, τὰ δὲ πρὸς φίλον στόμα κατὰ στόμα, ἐν εἴδει καὶ οὐ δι' αἰνιγμάτων καὶ ὁραμάτων καὶ ἐνυπνίων, ὡς πρὸς ἐχθρόν. εἰ μὲν οὖν καὶ σοὶ ὁ Ἰησοῦς ἡμῶν δι' ὁράματος ὀφθεὶς ἐγνώσθη καὶ ὡμίλησεν ὡς ἀντικειμένῳ ὀργιζόμενος, διὸ δι' ὁραμάτων καὶ ἐνυπνίων ἢ καὶ δι' ἀποκαλύψεων ἔξωθεν οὐσῶν ἐλάλησεν. εἴ τις δὲ δι' ὀπτασίαν πρὸς διδασκαλίαν σοφισθῆναι δύναται; καὶ εἰ μὲν ἐρεῖς· Δυνατόν ἐστιν, διὰ τί ὅλῳ ἐνιαυτῷ ἐγρηγορόσιν παραμένων ὡμίλησεν ὁ διδάσκαλος;","english":"Thus also the Son was revealed to me from the Father. Therefore I know what the power of revelation is, having learned it from my own experience. For as soon as the Lord said what they call him, and I heard others calling him different things, it arose in my heart: I do not know, then, how I said, \"You are the Son of the living God.\" And the one who called me blessed indicated to me that the revealer was the Father, and I learned from that time that to learn without teaching, without vision and dreams, is revelation. And truly it is so. For in the seed placed in us by God... all truth is present, but it is covered and revealed by the hand of God, who knows how to act according to each one's worth. That something is indicated from outside through visions and dreams is shown to be not of revelation but of wrath. At any rate, it is written in the Law that God, being angry with Aaron and Miriam, said: \"If a prophet arises from among you, I will make myself known to him through visions and dreams, but not as to my servant Moses, for I will speak to him in form and not through dreams, as one speaks to his own friend.\" You see how the things of wrath are through visions and dreams, while those to a friend are mouth to mouth, in form and not through riddles and visions and dreams, as to an enemy. If, then, our Jesus also appeared to you in a vision and was known and spoke as one angry with an opponent, therefore he spoke through visions and dreams, or even through revelations that are from outside. But can anyone be made wise for teaching through a vision? And if you say, \"It is possible,\" why did the teacher, remaining awake, speak for a whole year to those who were awake?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀποκάλυψις","severity":"info","text":"The Greek term ἀποκάλυψις (revelation) is used here in a technical sense: inner, intuitive knowledge implanted by God, contrasted with external visions or dreams.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νόμος","severity":"info","text":"The passage cites a law (νόμος) where God speaks to Aaron and Miriam, distinguishing revelation to Moses from visions to others. This is not a direct biblical quotation but a paraphrase of Numbers 12:6-8.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀπτασία","severity":"info","text":"The distinction between ὀπτασία (vision) and ἐνύπνιον (dream) reflects a common early Christian epistemological hierarchy, where direct, waking encounter is superior to dream-vision.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως γὰρ κἀμοὶ","severity":"info","text":"The passage begins with a personal testimony (οὕτως γὰρ κἀμοὶ) that grounds the subsequent theological argument in the author's own experience of revelation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σπερματικῶς","severity":"caution","text":"The text breaks off after σπερματικῶς (seed-like), likely due to a lacuna in the manuscript. The sense is that truth is present in us in seed form, but the full sentence is lost.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who called me blessed' is ambiguous; it may refer to Peter or to Christ. The text does not specify.","The phrase 'ἐν εἴδει' (in form) is ambiguous: it could mean 'in visible form' or 'in a direct manner' as opposed to symbolic dreams."],"confidence":"high","notes":[]},{"i":269,"ref":"p269","source":"πῶς δέ σοι καὶ πιστεύσομεν αὐτὸ κἂν ὅτι ὤφθη σοι; πῶς δέ σοι καὶ ὤφθη, ὁπότε αὐτοῦ τὰ ἐναντία τῇ διδασκαλίᾳ\n\nφρονεῖς; εἰ δὲ ὑπ' ἐκείνου μιᾶς ὥρας ὀφθεὶς καὶ μαθητευθεὶς ἀπόστολος ἐγένου, τὰς ἐκείνου φωνὰς κήρυσσε, τὰ ἐκείνου ἑρμήνευε, τοὺς ἐκείνου ἀποστόλους φίλει, ἐμοὶ τῷ συγγενομένῳ αὐτῷ μὴ μάχου· πρὸς γὰρ στερεὰν πέτραν ὄντα με, θεμέλιον ἐκκλησίας, ἐναντίος ἀνθέστηκάς μοι. εἰ μὴ ἀντικείμενος ᾖς, οὐκ ἄν με διαβάλλων τὸ δι' ἐμοῦ κήρυγμα ἐλοιδόρεις, ἵνα ὃ παρὰ τοῦ κυρίου αὐτὸς παρὼν ἀκήκοα λέγων μὴ πιστεύωμαι, δηλονότι ὡς ἐμοῦ καταγνωσθέντος καὶ σοῦ εὐδοκιμοῦντος. ἢ εἰ «κατεγνωσμένον» με λέγεις, θεοῦ τοῦ ἀποκαλύψαντός μοι τὸν Χριστὸν κατηγορεῖς, καὶ τοῦ ἐπὶ ἀποκαλύψει μακαρίσαντός με καταφέρεις. ἀλλ' ἐπείπερ ἀληθῶς τῇ ἀληθείᾳ συνεργῆσαι θέλεις, μάθε πρῶτον παρ' ἡμῶν, ἃ ἡμεῖς παρ' ἐκείνου ἐμάθομεν, καὶ μαθητὴς ἀληθείας γεγονὼς γενοῦ ἡμῖν συνεργός.\n\nΤαῦτα ὁ Σίμων ἀκούσας ἔφη· Ἀπείη μοι τὸ εἴτε ἐκείνου εἴτε σοῦ γενέσθαι μαθητήν. οὐδὲ γὰρ ἀγνοῶ ἃ δεῖ γινώσκειν· ἃ δὲ ὡς μανθάνων ἐπυθόμην, ἵνα εἰδῶ εἰ δύνασαι ὀπτασίας ἐνάργειαν ἐναργεστέραν δεῖξαι. σὺ δὲ ὡς ἠθέλησας εἶπες, οὐκ ἔδειξας. καὶ νῦν αὔριόν σοι εἰς τὸν περὶ θεοῦ, οὗ διισχυρίζῃ δημιουργοῦ, ἐλθὼν καὶ διαλεχθεὶς δείξω μὴ αὐτὸν εἶναι ἀνώτατον καὶ ἀγαθόν, καὶ τὸν σὸν δὲ διδάσκαλον τὰ αὐτά μοι εἰρηκέναι, σὲ δὲ μὴ νενοηκέναι ἐλέγξω. καὶ ταῦτα εἰπὼν ἐξῄει, εἰς ἃ προέτεινεν οὐ θελήσας ἀκοῦσαι.","english":"How then shall we believe you, even that he appeared to you? And how did he appear to you, when you hold opinions contrary to his teaching? But if, having been seen and instructed by him for a single hour, you became an apostle, proclaim his words, interpret his teachings, love his apostles, and do not fight with me, who associated with him. For you have set yourself against me, who am a firm rock, a foundation of the church. If you were not opposed, you would not, by slandering me, revile the proclamation made through me, so that what I myself heard from the Lord when present, and which I speak, might not be believed, evidently because I am condemned and you are approved. Or if you call me \"condemned,\" you accuse the God who revealed Christ to me, and you attack the one who blessed me for that revelation. But since you truly wish to work together with the truth, first learn from us what we learned from him, and having become a disciple of the truth, become our fellow worker.\n\nWhen Simon heard this, he said: Far be it from me to become a disciple either of him or of you. For I am not ignorant of what I need to know; but I inquired as one learning, in order to know whether you can show the evidence of a vision more clearly. But you spoke as you wished, and did not show it. And now tomorrow, coming to you for the discussion about God, whom you insist is the creator, I will show that he is not the highest and good, and I will prove that your teacher said the same things as I do, but that you have not understood. And having said this, he went out, not wishing to hear what was proposed to him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πῶς δέ σοι καὶ πιστεύσομεν","severity":"info","text":"The speaker challenges the credibility of the addressee's vision of Christ, using a rhetorical question that implies inconsistency between the claimed revelation and the addressee's current teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεμέλιον ἐκκλησίας","severity":"info","text":"The phrase 'foundation of the church' is a self-designation by the speaker (likely Peter), asserting his authoritative role as the rock on which the community is built.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σίμων","severity":"info","text":"Simon is likely Simon Magus, a figure known from early Christian heresiology as a Samaritan magician and opponent of Peter. This dialogue reflects the literary tradition of the Pseudo-Clementine literature.","cites":[],"named_sources":["Pseudo-Clementine Homilies"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα ὁ Σίμων ἀκούσας","severity":"info","text":"This passage marks a shift from Peter's speech to Simon's response, introducing a direct challenge and setting up a debate for the following day.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ὀπτασίας ἐνάργειαν","severity":"info","text":"Simon demands 'clear evidence of a vision,' reflecting a Hellenistic philosophical concern with empirical proof, which contrasts with the apostolic claim of revelation.","cites":[],"named_sources":["Pseudo-Clementine Homilies"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατεγνωσμένον","severity":"caution","text":"The term 'condemned' (κατεγνωσμένον) is a variant reading; the English draft uses 'condemned' but the Greek suggests 'condemned' or 'judged guilty.' The sense is that the speaker is being accused of being rejected.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (likely Peter) is not explicitly named in this passage, but inferred from context and the reference to 'foundation of the church.'","The phrase 'τὰ ἐναντία τῇ διδασκαλίᾳ' could refer to doctrinal opposition or personal conduct contrary to teaching."],"confidence":"high","notes":[]},{"i":270,"ref":"p270","source":"[ Μ Λ ] 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 θεός, ἀλλ' ἕτερος, ὃς καὶ μόνος ἀγαθὸς ὢν καὶ μέχρι τοῦ δεῦρο ἄγνωστός ἐστιν. αὐτίκα γοῦν τὸν δημιουργὸν αὐτὸν καὶ νομοθέτην φὴς εἶναι ἢ οὔ; εἰ μὲν οὖν νομοθέτης ἐστίν, 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 ἐστιν, ὁ πατὴρ ὁ ἐν τοῖς οὐρανοῖς». οὐ συμφωνεῖ δὲ τῷ νομοθέτῃ δικαίῳ ὄντι καὶ ἀγαθῷ. καὶ ὁ Πέτρος ἔφη· Πρῶτον ἡμῖν εἰπέ, ἐπὶ ποίαις πράξεσιν δοκεῖ σοι ὁ ἀγαθὸς ἀγαθὸς εἶναι, ἐπὶ ποίαις δὲ καὶ ὁ δίκαιος δίκαιος, ἵνα οὕτως κατὰ σκοποῦ τοὺς λόγους πέμπωμεν. καὶ ὁ Σίμων· Σὺ πρῶτον εἰπὲ τί σοι δοκεῖ τὸ ἀγαθόν; ἢ καὶ τὸ δίκαιον; καὶ ὁ Πέτρος· Ἵνα μὴ ἐριστικώτερον διαλεγόμενος δαπανῶ τοὺς χρόνους, ἀπαιτῶν δικαίως τῶν ἐμῶν προτάσεών σε τὰς ἀποκρίσεις ποιεῖσθαι, ὡς σοὶ δοκεῖ αὐτὸς ὧν ἐπυθόμην ποιήσομαι τὰς ἀποκρίσεις. ἐγώ φημι ἀγαθὸν εἶναι τὸν παρεκτικόν, οἷον ὡς αὐτὸν ὁρῶ ποιοῦντα τὸν δημιουργόν, παρέχοντα τὸν ἥλιον ἀγαθοῖς καὶ κακοῖς 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.","english":"When morning came and Peter went out to converse, Simon, having anticipated him, said: \"Yesterday, as I was leaving, I promised you that I would return today and, after debating, show that the one who created the world is not the highest god, but another, who alone is good and until now unknown. So then, do you say that the creator himself is also the lawgiver, or not? If he is the lawgiver, he is just, and being just, he is not good. But if he is not, then Jesus proclaimed another when he said, 'Do not call me good; for the good one is one, the father in the heavens.' He does not agree with the lawgiver, who is both just and good.\" And Peter said: \"First tell us, on the basis of what actions do you think the good one is good, and on the basis of what actions the just one is just, so that we may direct our words to the point accordingly.\" And Simon said: \"You first tell me what you think the good is, or the just.\" And Peter said: \"Lest I waste time by debating too contentiously, demanding that you make your answers to my questions fairly, as you think, I will make the answers myself, since I was the one who asked. I say that the good is the one who provides, as I see the creator himself doing, giving the sun to both good and bad, and rain to both just and unjust.\" And Simon said: \"This is most unjust, that he provides the same things to just and unjust.\" And Peter said: \"Then you tell us from now on how he would be good by acting.\" And Simon said: \"You must speak.\" And Peter said: \"I will speak.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ὄρθρου","severity":"info","text":"The term 'Ὄρθρου' (early morning) is a standard temporal marker in Greek narrative, indicating the start of a public debate. In the Homiliae, such cues structure the progression of the dialogue between Peter and Simon.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μή με λέγε ἀγαθόν· ὁ γὰρ ἀγαθὸς εἷς ἐστιν, ὁ πατὴρ ὁ ἐν τοῖς οὐρανοῖς","severity":"info","text":"This is a citation of a saying attributed to Jesus, not found in the canonical Gospels but paralleled in the Gospel of Thomas (logion 12) and other early Christian literature. It distinguishes the 'good' God from the creator/lawgiver.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δημιουργήσας","severity":"info","text":"The term 'δημιουργήσας' (the one who created) refers to the demiurge, a key concept in Gnostic cosmology. In this passage, Simon distinguishes the creator from the highest, unknown good God, reflecting a common Gnostic theme.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a formal debate with a question-and-answer structure. Simon poses a dilemma about the creator's justice and goodness, and Peter redirects the discussion by asking for definitions, a typical rhetorical move in the Homiliae.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that the creator cannot be both just and good parallels themes in Gnostic texts such as the Apocryphon of John, where the demiurge is seen as a lesser, imperfect deity. The Homiliae here engage with this theological controversy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρεκτικόν","severity":"caution","text":"The term 'παρεκτικόν' (provider) is rare and may be a scribal variant or neologism. It is used here by Peter to define the good as one who provides impartially, but the exact nuance is debated; some manuscripts read 'πρακτικόν' (active).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna at the start marked [ Μ Λ ], possibly indicating a missing section or a marginal note. The reading 'παρεκτικόν' is uncertain; it may be a corruption of 'πρακτικόν' or a deliberate theological term."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":271,"ref":"p271","source":"εἰ μὲν τὰ αὐτὰ παρέχων ἀγαθοῖς καὶ δικαίοις, ἔτι τε κακοῖς καὶ ἀδίκοις, κατὰ σὲ οὐδὲ δίκαιός ἐστιν, καὶ εἰ ἀγαθοῖς ἀγαθὰ παρεῖχεν, κακοῖς τε κακά, 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 πᾶσιν παρέχειν, διαφόροις δὲ χαρίζεσθαι τὸ δίκαιον αὐτοῦ ἀγαθόν ἐστιν καὶ μακρόθυμον ταύτῃ μᾶλλον, εἰ ἁμαρτωλοῖς μὲν μετανοοῦσιν χαρίζεται τὰ ἁμαρτήματα, εὖ πράξασιν 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. καὶ ὁ Σίμων ἔφη· Ἅπαξ ἔφην· Πᾶς νομοθέτης, εἰς τὸ δίκαιον ἀφορῶν, δίκαιός ἐστιν. καὶ ὁ Πέτρος· ἰ ἀγαθοῦ ἐστιν μὴ θεῖναι νόμον, δικαίου δὲ τὸ θέσθαι, καὶ οὕτως ὁ δημιουργὸς ἀγαθός ἐστιν καὶ δίκαιος· ἀγαθὸς μέν, ὅτι ἀπὸ τῶν χρόνων Ἀδὰμ μέχρι Μωυσέως ἐγγράφως οὐ φαίνεται τεθεικὼς τὸν νόμον–ἀπὸ δὲ Μωυσέως εἰς τοὺς δεῦρο χρόνους ὡς γέγραπται καὶ δίκαιός ἐστιν. καὶ ὁ Σίμων· Ἀπὸ τῶν τοῦ διδασκάλου σου φωνῶν δεῖξον ὅτι τοῦ αὐτοῦ ἐστιν ἀγαθῷ εἶναι καὶ δικαίῳ. 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 ἐστιν, ὁ πατὴρ ὁ ἐν τοῖς οὐρανοῖς»· εὐθὺς ἐπάξας λέγει·","english":"If he provides the same things to the good and the just, and also to the evil and the unjust, according to you he is not even just; and if he provided good things to the good and evil things to the evil, you would reasonably call him just. By what other action, then, would he be acting, if he does not use this method—providing temporal things to the evil (if they should change), and eternal things to the good (if they should persevere)? And thus, while providing to all, yet bestowing differently, his justice is good and long-suffering, especially in this: if he forgives the sins of sinners who repent, and for those who do good he prescribes eternal life. But when judging finally and assigning to each according to merit, he is just. If, then, these things are correctly so, agree; but if it does not seem correct to you, refute it. And Simon said: \"I said once: Every lawgiver, looking to justice, is just.\" And Peter said: \"It belongs to the good not to set down a law, but to the just to set it down; and thus the creator is both good and just: good, because from the time of Adam until Moses he does not appear to have set down the law in writing—but from Moses down to the present time, as it is written, he is also just.\" And Simon said: \"Show from the words of your teacher that it belongs to the same one to be both good and just. For it seems impossible to me that the lawgiver, being good, is also the same and just.\" And Peter said: \"That the good itself is also just, listen. Our teacher himself, to the Pharisee who said, 'What shall I do to inherit eternal life?' first said, 'Do not call me good; for the good one is one, the father in the heavens'; and immediately adding, he says:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρόσκαιρα ... αἰώνια","severity":"info","text":"Peter argues that the creator provides temporal goods to the wicked conditionally and eternal goods to the good conditionally, reconciling justice with mercy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νομοθέτης","severity":"info","text":"The term 'lawgiver' is central to the debate: Simon asserts every lawgiver is just, while Peter distinguishes goodness (not setting law) from justice (setting law).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μή με λέγε ἀγαθόν· ὁ γὰρ ἀγαθὸς εἷς ἐστιν, ὁ πατὴρ ὁ ἐν τοῖς οὐρανοῖς","severity":"info","text":"Peter cites Jesus' saying to a Pharisee, likely from a non-canonical source, to argue that the good itself is also just.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Simon","severity":"info","text":"Simon Magus, a Samaritan Gnostic figure, is portrayed as Peter's opponent, denying that the creator god can be both good and just.","cites":[],"named_sources":["Clementine Homilies"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν ... εἰ δὲ","severity":"info","text":"Peter uses a conditional structure to force Simon to concede that the creator's differentiated provision is just, then challenges him to refute it.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Clementine Homilies","severity":"info","text":"This passage reflects the anti-Gnostic polemic of the Pseudo-Clementine literature, where Peter defends the unity of God's goodness and justice.","cites":[],"named_sources":["Clementine Homilies"],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the exact continuation of Peter's citation is uncertain."],"confidence":"high","notes":[]},{"i":272,"ref":"p272","source":"« ἰ\n\nδὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρησον τὰς ἐντολάς». τοῦ δὲ εἰπόντος· «Ποίας;» ἐπὶ τὰς τοῦ νόμου ἔπεμψεν. 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 ἐστιν τὸ ἀγαθῷ εἶναι καὶ δικαίῳ, ἀγνοεῖς. ἀγαθὸς γάρ ἐστιν μετανοοῦσι μὲν νῦν μακροθυμῶν καὶ ἀποδεχόμενος αὐτούς, δίκαιος δέ ἐστιν, ὅταν κρίνων τὸ κατ' ἀξίαν ἑκάστῳ ἀπονέμῃ. 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· « ὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός, 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 ἀπορρήτοις ὄντα ἀνήγγελλεν, ὃν καὶ ὕψιστον ὁ νόμος λέγει, ἀφ' οὗ οὔτε ἀγαθὴ οὔτε κακὴ ἠκούσθη φωνή (ὡς ἐν τοῖς θρήνοις καὶ Ἱερεμίας μαρτυρεῖ), ὅστις κατὰ ἀριθμὸν τῶν υἱῶν Ἰσραήλ, οἳ εἰσῆλθον εἰς ἴγυπτον, οἵ εἰσιν ἑβδομήκοντα, καὶ πρὸς τὰ ὅρια τῶν ἐθνῶν περιγράψας γλώσσαις ἑβδομήκοντα, τῷ αὑτοῦ υἱῷ τῷ καὶ «κυρίῳ» λεγομένῳ καὶ οὐρανὸν καὶ γῆν διακοσμήσαντι, τοὺς Ἑβραίους ἔδωκεν μερίδα καὶ αὐτὸν θεὸν θεῶν εἶναι διώρισεν, θεῶν δὲ λέγω, οἵτινες τὰς ἄλλας τῶν ἐθνῶν εἰλήφασιν μερίδας.","english":"But if you wish to enter into life, keep the commandments.” And when he said, “Which ones?” he referred him to those of the law. He would not have referred him to the commandments of the just, signifying something else good. That the just is one thing and the good another, I myself also admit, but you are ignorant that it belongs to the same one to be good and just. For he is good, being patient with those who repent now and accepting them, and he is just when, in judging, he assigns to each according to merit. And Simon said: How then, when the creator is known—who also formed Adam and is known to those who are just according to the law, and moreover to the just and unjust and to the whole world—does your teacher, coming after all those, say, “No one knew the Father except the Son, just as no one knows the Son except the Father and those to whom the Son wishes to reveal him”? He would not have said these things unless he was announcing some Father existing in secret, whom the law also calls the Most High, from whom neither good nor evil voice has been heard (as in the Lamentations and Jeremiah testifies), who, according to the number of the sons of Israel who entered Egypt—which is seventy—and having circumscribed the boundaries of the nations with seventy languages, gave the Hebrews as a portion to his own son, who is also called “Lord” and who ordered heaven and earth, and ordained that he himself be god of gods—gods, I say, who have received the other portions of the nations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός, ὡς οὐδὲ τὸν υἱόν τις οἶδεν εἰ μὴ ὁ πατὴρ καὶ οἷς ἂν βούληται ὁ υἱὸς ἀποκαλύψαι","severity":"info","text":"This is a citation of a dominical saying, possibly from a lost gospel or oral tradition, emphasizing exclusive knowledge of the Father through the Son.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑβδομήκοντα","severity":"info","text":"The number seventy refers to the seventy sons of Israel who entered Egypt (Exodus 1:5 LXX) and the seventy languages of the nations, a common trope in Jewish and Christian tradition for the dispersion after Babel.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ἐν τοῖς θρήνοις καὶ Ἱερεμίας μαρτυρεῖ","severity":"info","text":"This alludes to Lamentations (θρῆνοι) and the book of Jeremiah, likely referencing passages about the silence or hiddenness of God, though no specific verse is quoted.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὕψιστον","severity":"info","text":"The term 'Most High' (ὕψιστος) is used in the LXX for God (e.g., Genesis 14:18) and here denotes a transcendent, hidden Father distinct from the creator god known to all.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεὸν θεῶν","severity":"info","text":"The phrase 'god of gods' reflects a hierarchical polytheism or henotheism, possibly influenced by Hellenistic Jewish or Gnostic speculation about a supreme deity and subordinate divine beings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων ἔφη","severity":"info","text":"This passage shifts from Peter's exposition to a direct objection by Simon Magus, framing the dialogue as a debate between competing theological positions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna at the start ('ἰ'), possibly a scribal error or abbreviation; the English draft supplies 'But' as a connective.","The identity of the 'teacher' (ὁ διδάσκαλός σου) is ambiguous: it could refer to Jesus or to Peter's apostolic authority, depending on the speaker's perspective."],"confidence":"high","notes":[]},{"i":273,"ref":"p273","source":"νόμοι οὖν προῆλθον ἀπό τε πάντων τῶν λεχθέντων θεῶν ταῖς αὐτῶν μερίσιν (ἅτινά ἐστιν 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 ἀπορρήτοις ὕψιστον πατέρα ὄντα, ὡς οὐδὲ τὸν τούτου υἱὸν ὅτι υἱός ἐστιν. αὐτίκα γοῦν σὺ τὰ τοῦ ἀπορρήτου ὑψίστου ἴδια διδοὺς τῷ υἱῷ οὐκ οἶδας ὅτι υἱός ἐστιν, πατὴρ ὑπάρχων τοῦ Ἰησοῦ τοῦ καθ' ὑμᾶς λεγομένου Χριστοῦ. ταῦτα τοῦ Σίμωνος εἰπόντος ὁ Πέτρος ἔφη πρὸς αὐτόν· Δύνασαι αὐτὸν ἐκεῖνον διαμαρτύρασθαι ὅτι οὕτως πιστεύεις, οὐχ ὃν νῦν ἐν ἀπορρήτοις 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. καὶ ὁ Πέτρος ἔφη· Μὴ ψευδομαρτύρει. καὶ ὁ Σίμων ἔφη· Μή με λοιδόρει, προπετέστατε. καὶ ὁ Πέτρος· Μέχρις ἂν εἴπῃς τὸν εἰπόντα, ψεύστης εἶ. καὶ ὁ Σίμων· Νόμιζε ἐμὲ ταῦτα πλάσαι ἢ καὶ παρὰ ἄλλου ἀκηκοέναι· πρὸς ταῦτά μοι ἀπόκριναι. ἐὰν γὰρ ἀνατραπῆναι μὴ δυνηθῇ, ἔμαθον τοῦτο εἶναι τὴν ἀλήθειαν. καὶ ὁ Πέτρος· ἰ ἀνθρώπινόν ἐστιν 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.","english":"Laws therefore came forth from all the gods mentioned, for their own portions (which are the remaining other nations), and likewise from the son of the lord of all, the law laid down among the Hebrews came forth. And it was determined that this should be so, that if anyone should take refuge in the law of someone, he would belong to the portion of that one whose law he undertook to practice. No one knew the most high father, who is ineffable, nor that his son is son. For instance, you, giving to the son what belongs to the ineffable most high, do not know that he is son, being the father of Jesus, who among you is called Christ. When Simon said this, Peter said to him: Can you testify concerning that one that you believe thus, not the one you now speak of as ineffable, but the one you believe but do not confess? For you talk nonsense, defining one thing instead of another. Therefore, if you testify that you believe what you say, I will answer you—but if you stand disputing with me about what you do not believe, you force me to beat the air. And Simon said: I heard it from one of your disciples. And Peter said: Do not bear false witness. And Simon said: Do not revile me, most reckless one. And Peter: Until you name the one who said it, you are a liar. And Simon: Consider that I invented these things or heard them from another; answer me concerning them. For if it cannot be refuted, I have learned that this is the truth. And Peter: If it is a human fabrication, I do not answer it; but if you are possessed by the opinion that it is true, confess this itself to me, and I have something to say about it myself. And Simon: It seems to me once for all that this is so.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"νόμοι ... προῆλθον ἀπό τε πάντων τῶν λεχθέντων θεῶν","severity":"info","text":"The passage reflects the Pseudo-Clementine theory that laws were given by various gods to different nations, with the Hebrew law coming from the son of the lord of all. This is part of a larger argument about divine dispensations.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπορρήτοις","severity":"info","text":"The term 'ἀπορρήτοις' (ineffable) is a key theological descriptor for the highest father, indicating a transcendent, unspeakable nature. It recurs in Simon's speech to distinguish the hidden supreme being from the son.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων ἔφη· ... καὶ ὁ Πέτρος ἔφη·","severity":"info","text":"The passage is a rapid dialogue between Simon and Peter, with short alternating speeches. This stichomythic style is typical of the Pseudo-Clementine debates and heightens the rhetorical tension.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰησοῦ τοῦ καθ' ὑμᾶς λεγομένου Χριστοῦ","severity":"info","text":"Simon refers to 'Jesus, who among you is called Christ,' a phrase that echoes New Testament usage (e.g., Matthew 1:16; Acts 2:36) but here is used in a polemical context to distinguish the earthly Jesus from the divine son.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἰ ἀνθρώπινόν ἐστιν πλάσμα","severity":"caution","text":"The Greek text has 'ἰ' which is likely a scribal error or abbreviation; the English draft reads 'If it is a human fabrication.' The sense is clear, but the exact reading is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Πέτρος ... Σίμων","severity":"info","text":"The debate between Peter and Simon Magus is a central motif in the Pseudo-Clementine literature, reflecting early Christian anti-heretical polemic. This passage shows Peter accusing Simon of misrepresenting his beliefs.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the lord of all' is ambiguous: it could refer to a divine hypostasis or a subordinate deity in Simon's system, distinct from Jesus.","The phrase 'ἰ ἀνθρώπινόν ἐστιν πλάσμα' contains a textual crux ('ἰ') that may be a scribal corruption or abbreviation."],"confidence":"high","notes":[]},{"i":274,"ref":"p274","source":"σὺ πρὸς ταῦτα εἰ ἔχεις τι λέγειν, ἀπόκριναι. καὶ ὁ Πέτρος ἔφη· ἰ τοῦτο οὕτως ἔχει, τὰ μέγιστα ἀσεβεῖς. εἰ γὰρ υἱοῦ ἐστιν τοῦ οὐρανὸν καὶ γῆν διακοσμήσαντος τὸ ᾧ βούλεται ἀποκαλύπτειν τὸν ἐν ἀπορρήτοις αὐτοῦ πατέρα, σὺ μέγιστα\n\n(ὡς ἔφην) ἀσεβεῖς ἀποκαλύπτων οἷς ἐκεῖνος οὐκ ἀπεκάλυψεν. καὶ ὁ Σίμων· Ἀλλὰ αὐτός με βούλεται ἀποκαλύπτειν. καὶ ὁ Πέτρος· ὐ νοεῖς ἃ λέγω, Σίμων· πλὴν ἀκούσας σύνες. τὸ εἰπεῖν «οἷς ἂν βούληται ὁ υἱὸς ἀποκαλύψει» οὐ διδασκαλίᾳ τινὰ τοιοῦτον μαθεῖν λέγει, ἀλλὰ ἀποκαλύψει μόνον. ἀποκάλυψίς ἐστιν τὸ ἐν πάσαις καρδίαις ἀνθρώπων ἀπορρήτως κείμενον κεκαλυμμένον, ἄνευ φωνῆς τῇ αὐτοῦ βουλῇ ἀποκαλυπτόμενον. καὶ οὕτως γίνεται γνῶναι οὐ διδαχθέντα, ἀλλὰ συνέντα. τῷ μέντοι συνέντι οὐκ ἔξεστιν ἄλλῳ τοῦτο ἀποδεῖξαι (ἐπεὶ μηδὲ αὐτὸς ἐδιδάχθη) οὔτε ἀποκαλύψαι δύναται (ἐπεὶ μὴ αὐτός ἐστιν ὁ υἱός), ἐκτὸς εἰ μὴ ἑαυτὸν λέγει εἶναι τὸν υἱόν. σὺ δὲ οὐκ εἶ ὁ ἑστὼς υἱός. εἰ γὰρ υἱὸς ἦς, πάντως ἂν ᾔδεις τῆς τοιαύτης ἀποκαλύψεως τοὺς ἀξίους. σὺ δὲ οὐκ οἶδας. εἰ γὰρ ἠπίστασο, τὰ τῶν ἐπισταμένων ἂν ἐποίεις. καὶ ὁ Σίμων ἔφη· Ὁμολογῶ, οὐ συνῆκα πῶς λέγεις· Τὰ τῶν ἐπισταμένων ἂν ἐποίεις. καὶ ὁ Πέτρος· ἰ οὐ συνῆκας, οὐδὲ τὸν ἑκάστου νοῦν εἰδέναι δύνῃ– καὶ εἰ ἀγνοεῖς, οὐδὲ τοὺς ἀξίους τῆς ἀποκαλύψεως ἐπίστασαι· εἰ δὲ οὐκ 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 οὔκ εἰμι. τοῦτο μέντοι τί ποτ' ἔστιν «οἷς βούλεται ἀποκαλύπτει», οὐ συνῆκα ὡς λέγεις·","english":"If you have something to say in response to these things, answer. And Peter said: If this is so, you are guilty of the greatest impiety. For if it belongs to the son of the one who ordered heaven and earth to reveal his father, who is hidden in mysteries, to whomever he wishes, you are guilty of the greatest impiety (as I said) by revealing to those to whom he did not reveal. And Simon said: But he himself wishes me to reveal. And Peter said: You do not understand what I am saying, Simon; nevertheless, listen and comprehend. The statement \"to whomever the son wishes, he will reveal\" does not mean that anyone can learn such a thing through teaching, but only that he will reveal. Revelation is that which lies hidden in all human hearts, concealed, and is revealed without voice by his will. And thus it comes to be known not by being taught, but by understanding. But to one who understands, it is not possible to demonstrate this to another (since he himself was not taught), nor can he reveal it (since he himself is not the son), unless he claims to be the son. But you are not the son who stands. For if you were the son, you would certainly know those worthy of such revelation. But you do not know. For if you knew, you would do what those who know do. And Simon said: I admit, I did not understand how you mean \"you would do what those who know do.\" And Peter said: Since you did not understand, you cannot know the mind of each one—and if you are ignorant, you do not know those worthy of revelation; but if you do not know, you are not the son; but the son knows; therefore he reveals to whomever he wishes, as being worthy. And Simon said: Do not deceive me; I know the worthy, and I am not the son. However, what this \"to whomever he wishes to reveal\" means, I did not understand as you say.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ μέγιστα ἀσεβεῖς","severity":"info","text":"Peter accuses Simon of the greatest impiety for revealing the hidden father without the son's authorization, framing the debate as a conflict over divine disclosure.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀποκάλυψις","severity":"info","text":"Peter redefines revelation as an unspoken, inner unveiling by the son's will, not a teachable doctrine—a key distinction in the homily's epistemology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων ἔφη","severity":"info","text":"The passage alternates between Simon's objections and Peter's rebuttals, typical of the dialogue form in the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"υἱός","severity":"info","text":"The 'son' here likely refers to the divine Logos or a subordinate deity in a Jewish-Christian or Gnostic framework, not necessarily Jesus as understood in later orthodoxy.","cites":[],"named_sources":["F. Stanley Jones 1995"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ ἑστὼς υἱός","severity":"caution","text":"The phrase 'the son who stands' is obscure; it may imply a fixed or true son, but the Greek is ambiguous and could reflect a textual corruption or a technical term.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son' is not explicitly defined; it may be a divine intermediary or a Christological figure.","The phrase 'ὁ ἑστὼς υἱός' is unclear—possibly a scribal error or a reference to a standing (i.e., established) son."],"confidence":"medium","notes":[]},{"i":275,"ref":"p275","source":"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 ὤν, οὐ προφήτης. σὺ δὲ καὶ τὰ σαφῶς λεγόμενα μὴ συνιὼν υἱὸν ἑαυτὸν εἰπεῖν θέλεις, ἀνθεστὼς 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. καὶ ὁ Πέτρος· Ἐπειδὴ κἂν σχήματι αὐτὸ ὡμολόγησας μὴ συνιέναι, πρὸς ὃ πυνθάνομαί σου ἀπόκριναί μοι, καὶ μαθήσῃ. λέγε μοι· φὴς 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· ὐκοῦν ἀνάγκη αὐτὸν εἰδέναι τὸν ἑκάστου νοῦν, ἵνα ἀξίοις ἀποκαλύπτῃ; καὶ ὁ Σίμων· Ἀνάγκη πᾶσα οὕτως ἔχειν. καὶ ὁ Πέτρος· ὐκοῦν αὐτὸς μόνος εὐλόγως ἀποκαλύπτειν ὡρίσθη, μόνος τὸν ἑκάστου νοῦν εἰδώς, καὶ οὐ σὺ ὁ μηδὲ τὰ ὑφ' ἡμῶν λεγόμενα δυνάμενος συνιέναι. Τοῦτο τοῦ Πέτρου εἰπόντος ἀπὸ μὲν τῶν ὄχλων ἔπαινος ἐγένετο.","english":"I did not say that I did not understand because I did not know, but because I knew that those present did not understand, so that you might state it more clearly, that they might comprehend for what reason we are even conducting the inquiry. And Peter said: I cannot state it more clearly; you yourself, since you have understood, explain it. And Simon said: I am not obliged to state your views. And Peter said: It seems to me, Simon, that you do not understand it and are unwilling to admit it, so that you may not be caught in ignorance and convicted of not being the son who stands. For you hint at this, even if you are unwilling to state it plainly. So I, being a disciple of a true prophet, not a prophet, understand your intentions from what you hint at. But you, not even understanding what is said plainly, wish to call yourself son, standing against us. And Simon said: I will remove every pretext from you; I admit that I did not understand what this means: \"and to whomsoever the son wishes to reveal.\" So state it more clearly. And Peter said: Since you have admitted, even if in pretense, that you do not understand, answer what I ask you, and you will learn. Tell me: do you affirm that the son, whoever he is, is just, or not? And Simon said: Most just. And Peter said: But being just, why does he not reveal to all, but only to whom he wishes? And Simon said: Because, being just, he wishes to reveal to those who are worthy. And Peter said: Then must he necessarily know the mind of each one, so that he may reveal to the worthy? And Simon said: It must necessarily be so. And Peter said: Then he alone is reasonably appointed to reveal, since he alone knows the mind of each one, and not you, who cannot even understand what is said by us. When Peter said this, applause arose from the crowds.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the formal debate between Peter and Simon Magus, structured as a series of exchanges where Peter forces Simon into a logical concession about the son's exclusive right to reveal.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"υἱός","severity":"info","text":"The Greek term 'υἱός' (son) here refers to the divine son figure in the Homiliae's theological framework, distinct from Simon's self-identification as 'the son who stands' (ὁ ἑστὼς υἱός).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προφήτου ἀληθοῦς μαθητὴς ὤν","severity":"info","text":"Peter's self-description as 'a disciple of a true prophet, not a prophet' reflects the Homiliae's distinctive Christology, where the true prophet (often identified with Christ) is the source of revelation, and Peter is his subordinate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔπαινος ἐγένετο","severity":"info","text":"The applause from the crowds (ἔπαινος ἐγένετο) at Peter's concluding argument is a literary device common in ancient dialogues, signaling rhetorical victory and reinforcing Peter's authority.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σχήματι","severity":"caution","text":"Peter accuses Simon of admitting ignorance 'in pretense' (σχήματι), which may indicate a rhetorical feint; the Greek allows ambiguity about whether Simon's concession is genuine or strategic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ ἑστὼς υἱός' (the son who stands) is ambiguous: it may refer to a specific theological title or be a pun on Simon's name (Magus).","The exact identity of 'the son' in the quoted phrase 'καὶ οἷς ἂν βούληται ὁ υἱὸς ἀποκαλύπτει' is left unclear, possibly a reference to a lost source or a Homiliae-specific doctrine."],"confidence":"high","notes":[]},{"i":276,"ref":"p276","source":"ὁ δὲ Σίμων κατάφωρος γεγονώς, αἰδεσθεὶς ἠρυθρίασεν καὶ τὸ μέτωπον τρίψας ἔφη· Ἀλλ' ἐμὲ μάγον λέγουσιν ὑπὸ Πέτρου νικώμενον, ἀλλὰ καὶ συλλογιζόμενον. οὐκ εἴ τις δὲ συλλογισθείη, συναρπασθεὶς τὴν ἐν αὐτῷ ἀλήθειαν νενικημένην ἔχει· οὐ γὰρ ἡ ἀσθένεια τοῦ νικωμένου ἀλήθειά ἐστιν\n\nτοῦ ἐκδικοῦντος. πλὴν φημί σοι ὅτι ἐγὼ τοὺς παρεστῶτας πάντας ἀξίους ἔκρινα γνῶναι τὸν ἐν ἀπορρήτοις πατέρα. διὸ δημοσίᾳ μου αὐτοῖς ἀποκαλύπτοντος σὺ αὐτοῖς διὰ φθόνον ἐμοὶ τῷ εὐεργετεῖν αὐτοὺς θέλοντι χαλεπαίνεις. καὶ ὁ Πέτρος ἔφη· Ἐπειδὴ ἀρεσκόντως τοῖς παροῦσιν ὄχλοις οὕτως ἔφης, ἐγὼ ἐρῶ οὐκ ἀρεσκόντως, ἀλλὰ ἀληθῶς. λέγε μοι, πῶς ἀξίους ἐπίστασαι τοὺς παρεστῶτας πάντας, ὅπου σοι ἐκφαίνοντι οὐδὲ εἷς συνέθετο; τὸ γὰρ ἐμοὶ ποιήσασθαι κατὰ σοῦ τὸν ἔπαινον οὐκ ἔστιν συνκαταθεμένων σοί, ἀλλὰ ἐμοί, ᾧ καὶ τὸν ἔπαινον ὡς ὀρθῶς εἰρηκότι ἀπένειμαν. ἀλλ' ἐπειδὴ ὁ θεὸς δίκαιος ὢν βραβεύει τὸν ἑκάστου νοῦν, ὃ φὴς 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 ἔστιν τοῦτο διδάξαι ἢ διδαχθῆναι, ἀλλ' ἀφράστῳ χειρὶ ἀποκαλυφθῆναι τῷ τοῦτο εἰδέναι ἀξίῳ. Καὶ ὁ Σίμων ἔφη· Πολὺ συμβάλλεται πρὸς νίκην τῷ πολεμοῦντι τὸ ἰδίοις χρήσασθαι ὅπλοις.","english":"Simon, having been caught red-handed, blushed from shame, rubbed his forehead, and said: \"But they say I am a magician, being defeated by Peter, and also being refuted in argument. But if someone is refuted, having been carried away, the truth within him is defeated; for the weakness of the defeated is not the truth of the one who prosecutes. Nevertheless, I tell you that I judged all those present worthy to know the Father who is ineffable. Therefore, while I was revealing him to them publicly, you, out of envy, are angry with me, who wishes to benefit them.\" And Peter said: \"Since you spoke in a manner pleasing to the crowds present, I will speak not in a pleasing manner, but truthfully. Tell me, how do you know that all those present are worthy, when not one of them agreed with you as you were revealing? For their giving praise to me against you is not an agreement with you, but with me, to whom they also awarded the praise as having spoken correctly. But since God, being just, arbitrates each person's mind, what you claim to be true would not have been intended by him to be given to the right through the left, by which reasoning one who takes something from a thief is also liable. Therefore, for this reason, he did not wish them to receive what is borne by you, but through the son appointed for revealing. For to whom is it reasonable to reveal the Father except to the son alone, because he knows who is worthy of such a revelation? Thus, this is not to be taught or learned, but to be revealed by an ineffable hand to the one worthy of knowing this.\" And Simon said: \"It greatly contributes to victory for the one fighting to use his own weapons.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατάφωρος γεγονώς","severity":"info","text":"The phrase 'caught red-handed' (κατάφωρος γεγονώς) indicates Simon's embarrassment at being exposed in deceit, a common motif in polemical dialogues.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συλλογιζόμενον","severity":"info","text":"συλλογιζόμενον ('being refuted in argument') carries the sense of logical deduction or syllogistic reasoning, central to the philosophical debate between Peter and Simon.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀπορρήτοις πατέρα","severity":"info","text":"The 'Father who is ineffable' (ἀπορρήτοις πατέρα) reflects the apophatic theology common in early Christian and Gnostic thought, emphasizing divine transcendence beyond human speech.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ὁ Πέτρος ἔφη","severity":"info","text":"Peter's response (Καὶ ὁ Πέτρος ἔφη) follows a pattern of refutation: he contrasts Simon's pleasing speech with his own truthful speech, a rhetorical device in the homily's dialogue.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ παρὰ κλέπτου τι λαβὼν","severity":"info","text":"The analogy of receiving from a thief (τὸ παρὰ κλέπτου τι λαβὼν) parallels legal and ethical discussions in early Christian literature about the transmission of truth through unworthy channels.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀφράστῳ χειρὶ","severity":"info","text":"The 'ineffable hand' (ἀφράστῳ χειρὶ) as a mode of revelation echoes later mystical traditions in Eastern Christianity, where divine knowledge is transmitted beyond human teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the phrase 'τὸ ὑπὸ σοῦ φερόμενον' ('what is borne by you') could refer to Simon's teaching or his magical practices; the context suggests the former."],"confidence":"high","notes":[]},{"i":277,"ref":"p277","source":"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 ἀπορρήτοις εἶναι ἄγνωστον πᾶσι, καὶ αὐτῷ τῷ δημιουργῷ (ὡς καὶ αὐτὸς ὁ Ἰησοῦς εἴρηκεν, οὐκ ἐπιστάμενος ὃ ἐφθέγξατο· ἐκ πολυλαλίας γὰρ ἐνίοτε εὐστοχεῖ τις πρὸς τὸ ἀληθές, οὐκ εἰδὼς ὃ λέγει). λέγω δὲ καὶ περὶ τούτου οὗ εἴρηκεν· « ὐδεὶς ἔγνω τὸν πατέραή. καὶ ὁ Πέτρος· Σὺ τὰ ἐκείνου εἰδέναι μηκέτι 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 φυγήν, 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, αἰνίξομαί σοι τὰ σά, ἵνα εἰδῇς ὅτι πρὸς εἰδότα διαλέγῃ. 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–οὐδὲ ὅτι ἑαυτὸν ἕκαστος, ἐλθὼν ἐφ' οἷς ἐποίησεν ὡς αὐτὸς ὢν αὐθέντης, αὐτὸς ἤγγειλεν–οὐδὲ ὁ ἑστὼς στησόμενος ἀντικείμενος. μάθε πῶς ἀπιστεῖς καὶ τὴν ὑπόθεσιν ταύτην. ἣν φὴς δύναμιν ἐν ἀπορρήτοις εἶναι, ἀγνοίας γέμει· τὴν γὰρ ἀγνωμοσύνην τῶν ὑπ' αὐτῆς ἀποσταλέντων ἀγγέλων οὐ προεγίνωσκεν. καὶ ὁ Σίμων τοῦ Πέτρου ταῦτα λέγοντος μεγάλως ὀργισθεὶς ἐπέκοψεν λέγοντα εἰπών· Τί φλυαρεῖς, τολμηρὲ καὶ πάντων προπετέστατε, ἐπ' ὄχλων ἀμαθῶν ἐκφαίνων ἀτέχνως τὰ ἀπόρρητα; καὶ ὁ Πέτρος·","english":"For what one truly loves and can genuinely defend, when genuinely defended, possesses no ordinary strength. Therefore, from now on I will set forth what I truly think. I affirm that there is a certain power in the ineffable realm, unknown to all, and even to the creator himself (as Jesus himself said, not knowing what he uttered; for from much speaking one sometimes hits upon the truth, not knowing what one says). And I speak also concerning this which he said: \"No one has known the Father.\" And Peter said: \"Do not any longer profess to know those things of his.\" And Simon said: \"I do not profess to believe those things of his, but I argue with you concerning the things that have been accomplished by him.\" And Peter said: \"So that I may not give you a pretext for flight, I will question you as you wish; but I call all to witness that you do not believe even the statement you have just now made. For I know what you think. And so that you may not think I am lying, I will hint at your own views, so that you may know that you are arguing with one who knows. We, Simon, from the great power, and also from that called the Lordly, do not say that two angels were sent, one to create the world and the other to establish the law—nor that each one, having come to what he made as if he himself were the author, himself announced it—nor that the one who stands will stand as an adversary. Learn how you disbelieve even this hypothesis. The power which you say exists in the ineffable realm is full of ignorance; for it did not foreknow the ignorance of the angels sent by it.\" And Simon, greatly angered at Peter saying these things, interrupted him as he was speaking, saying: \"Why do you prattle, you rash and most reckless of all, unskillfully revealing the ineffable things before ignorant crowds?\" And Peter said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"δύναμιν ἐν ἀπορρήτοις","severity":"info","text":"The phrase 'power in the ineffable realm' reflects Simon's claim of a hidden, supreme power, a key concept in the gnosticizing cosmology opposed by Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς ἔγνω τὸν πατέρα","severity":"info","text":"Simon cites a saying, 'No one has known the Father,' which echoes Gospel traditions (e.g., John 8:55) but is adapted to his argument about the unknowability of the creator.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μεγάλης δυνάμεως","severity":"info","text":"The 'great power' and 'Lordly' power refer to Simonian gnostic concepts, where two angelic powers are said to have been sent to create and legislate, a view Peter refutes.","cites":[],"named_sources":["Clementine Homilies"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative debate: Simon asserts a hidden power, Peter counters with a charge of ignorance, and Simon angrily interrupts, escalating the confrontation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ πολυλαλίας γὰρ ἐνίοτε εὐστοχεῖ τις","severity":"caution","text":"Simon's claim that Jesus 'did not know what he uttered' and spoke truth by chance is a polemical distortion; the Greek is clear but the attribution to Jesus is contested in the tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ἐπιτευχθέντα αὐτῷ' (things accomplished by him) is ambiguous: it could refer to the creator's acts or to Simon's own achievements; the translation takes it as the former.","The identity of 'the one who stands will stand as an adversary' is unclear; it may refer to a Simonian angelic figure or a cosmological principle."],"confidence":"high","notes":[]},{"i":278,"ref":"p278","source":"Τί φθονεῖς εὐεργετεῖσθαι τοὺς παρόντας ἀκροατάς; καὶ ὁ Σίμων· ὐκοῦν 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 δυνάμενος εἰπεῖν εἰς ἃ προέτεινά σοι. λέγω δὲ ὅτι καὶ ὁ διδάσκαλός σου ἐν ἀπορρήτοις τινὰ λέγει εἶναι πατέρα.\n\nΚαὶ ὁ Πέτρος ἔφη· Ἀποκρινοῦμαι εἰς ὃ θέλεις, περὶ τοῦ· « ὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός–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 Δαυὶδ καὶ αὐτὸν δὲ τὸν Χριστὸν υἱὸν ὄντα καὶ υἱὸν θεοῦ μὴ ἐγνωκέναι. διὸ καὶ οἰκείως εἴρηται· « ὐδεὶς ἔγνω τὸν πατέραή, ἐπεὶ ἀντὶ τοῦ θεοῦ τὸν Δαυὶδ 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 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.","english":"Why do you begrudge the present hearers being benefited? And Simon said: So do you acknowledge that such knowledge is a benefit? And Peter said: I acknowledge it; for falsehood, when known, benefits by preventing one from falling into it through ignorance. And Simon said: It seems to me that you are unable to answer what I proposed. I say that even your teacher says that in ineffable matters there is a certain father.\n\nAnd Peter said: I will answer what you wish, concerning the saying: \"No one knows the father except the son—nor does anyone know the son except the father and those to whom the son wishes to reveal him.\" First, I marvel that, although this saying admits of countless interpretations, you have chosen the most dangerous part, claiming that the saying was spoken to promote ignorance of the creator and of all things by him. For first, the saying can be understood as addressed to all Jews, who thought that David was the father of Christ, and that they did not know Christ himself, who is son and son of God. Hence it is fittingly said: \"No one knew the father,\" since instead of God they all said David. And the addition, \"nor does anyone know the son,\" because they did not know him as son, and the saying \"to whom the son wishes to reveal him\" is correctly spoken; for the son, who exists from the beginning, was alone appointed to reveal to whom he wishes. And thus it is possible that Adam, the first-formed, did not ignore him, nor Enoch, who pleased God, fail to know him, nor Noah, the righteous, be ignorant of him, nor Abraham, the friend, fail to understand, nor Isaac fail to have perceived, nor Jacob, the wrestler, fail to have believed, and that he was not revealed to all those in the people who were worthy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός – οὐδὲ τὸν υἱόν τις οἶδεν εἰ μὴ ὁ πατὴρ καὶ οἷς ἂν βούληται ὁ υἱὸς ἀποκαλύψαι","severity":"info","text":"Peter cites a dominical saying not found in the canonical Gospels. It resembles Matthew 11:27 but is expanded to include the son's discretion in revelation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαίους","severity":"info","text":"Peter interprets the saying as directed at Jews who mistakenly identified David as Christ's father. This reflects early Christian polemic against Jewish messianic expectations.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Peter counters Simon's claim that the saying supports ignorance of the creator. He offers an alternative exegesis, then lists patriarchs (Adam, Enoch, Noah, Abraham, Isaac, Jacob) who knew the son.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίγνωσιν","severity":"info","text":"The Greek term ἐπίγνωσις (epignōsis) here means 'knowledge' or 'recognition' of truth, contrasted with ignorance. It carries a technical sense in early Christian epistemology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The list of patriarchs who knew the son echoes Jewish and Christian traditions of pre-Mosaic revelation, common in second-century apologetic literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is from a single manuscript tradition; the Coptic Vorlage is lost. The English draft follows the Greek closely, but some phrases (e.g., 'ineffable matters') may reflect theological interpretation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'certain father' Simon refers to is ambiguous: it could be the supreme God or a subordinate divine principle. Peter's response does not directly clarify this."],"confidence":"high","notes":[]},{"i":279,"ref":"p279","source":"εἰ δέ (ὡς φής) 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 ἐστι τοῦτο ἀγαθόν, ὃ μὴ δίκαιόν ἐστιν; ἐκτὸς εἰ μὴ ἀγαθὸν θέλεις λέγειν οὐ τὸν εὐεργετοῦντα τοὺς δικαιοπραγήσαντας, ἀλλὰ τὸν ἀγαπῶντα τοὺς ἀδίκους κἂν μὴ πιστεύωσιν, οἷς καὶ τὰ ἀπόρρητα ἀποκαλύπτει, ἃ δικαίοις ἀποκαλύψαι οὐκ ἠθέλησεν. τὸ γὰρ τοιοῦτον οὔτε ἀγαθῷ οὔτε δικαίῳ προσήκει, ἀλλὰ τῷ εὐσεβεῖς μεμισηκότι. μήτι σὺ εἶ, Σίμων, ὁ ἑστώς, ὁ ταῦτα οὕτως μήποτε·ηθέντα εἰπεῖν ἀποθρασυνόμενος;\n\nΚαὶ 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· ὕτω μέν, ἔφη, ὁ λόγος οὐκ ἐλέχθη· ἐρῶ δὲ πρῶτον, ὡς οὕτως εἰρημένον ὥσπερ σοι ἔδοξεν. ὁ κύριος ἡμῶν, εἴπερ καὶ εἰρήκει· «Ἅτινα ἦν κρυπτὰ σοφοῖς, ταῦτα νηπίοις ἀπεκάλυψεν ὁ πατήρ», οὐδὲ 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 Ἠσαίαν εἰπεῖν· «Ἀνοίξω τὸ στόμα μου ἐν παραβολαῖς καὶ ἐξερεύξομαι κεκρυμμένα ἀπὸ καταβολῆς κόσμου». τὸν οὖν προφήτην ὁμολογεῖς, ὃς τὰ κεκρυμμένα οὐκ ἠγνόει, ἅτινα ὁ Ἰησοῦς ἀπὸ σοφῶν κεκρύφθαι λέγει, νηπίοις δὲ ἀποκεκαλύφθαι;","english":"But if (as you claim) it will be the case that through Jesus knowledge is now revealed to all, how can you not be saying something utterly unjust—that those who were seven pillars of the world and were able to please the most just God did not know, while now so many from the nations, who are impious in every respect, come to know? Were these, who are superior to all, not deemed worthy to know? And how is this good, which is not just? Unless you wish to call good not the one who benefits those who have acted justly, but the one who loves the unjust even if they do not believe, to whom he also reveals secrets that he did not wish to reveal to the just. For such a thing befits neither a good nor a just being, but one who hates the pious. Is it not you, Simon, who stand there, who have the audacity to say these things that have never been said before?\n\nAnd Simon, indignant at this, said: I blame your teacher for saying: \"I confess to you, lord of heaven and earth, that what was hidden from the wise, you have revealed to nursing infants.\" And Peter said: That saying was not uttered in that way; but I will first speak as if it were said as it seemed to you. Our Lord, even if he had said, \"What was hidden from the wise, the Father revealed to infants,\" not even thus would he be thought to signify another god and father besides the creator of the world. For it is possible that the hidden things he spoke of belong to the creator himself, since Isaiah also said: \"I will open my mouth in parables and bring forth things hidden from the foundation of the world.\" Do you then acknowledge the prophet, who was not ignorant of the hidden things, which Jesus says were hidden from the wise but revealed to infants?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δέ (ὡς φής) ἔσται διὰ τὸ εἰδέναι διὰ τοῦ Ἰησοῦ νῦν πᾶσιν ἀποκαλύπτεσθαι","severity":"info","text":"This passage continues the debate between Peter and Simon, structured as a rhetorical question challenging the justice of selective revelation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξομολογοῦμαί σοι, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι, ἅπερ ἦν κρυπτὰ σοφοῖς, ἀπεκάλυψας αὐτὰ νηπίοις θηλάζουσιν","severity":"info","text":"Simon attributes a saying to Jesus that is not found in canonical Gospels; it may derive from apocryphal or oral tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνοίξω τὸ στόμα μου ἐν παραβολαῖς καὶ ἐξερεύξομαι κεκρυμμένα ἀπὸ καταβολῆς κόσμου","severity":"info","text":"Peter cites Isaiah, but the wording does not match the Septuagint exactly; it may be a paraphrase or from a variant tradition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ στύλους","severity":"info","text":"The 'seven pillars of the world' likely refers to the seven antediluvian patriarchs (e.g., Enoch, Noah) or to the seven sages of Jewish tradition, a motif in early Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπόρρητα","severity":"info","text":"The Greek term 'aporrēta' means 'unspeakable' or 'secret' things, often used in mystery cults and Gnostic contexts for esoteric knowledge.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μήποτε·ηθέντα","severity":"caution","text":"The Greek text has a corrupt or uncertain reading: 'μήποτε·ηθέντα' may be a scribal error for 'μηδέποτε ῥηθέντα' (never said) or similar; the translation follows the latter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the saying attributed to Jesus and the Isaiah citation are uncertain; the text may reflect paraphrases or variant traditions."],"confidence":"medium","notes":[]},{"i":280,"ref":"p280","source":"πῶς δὲ ὁ δημιουργὸς ἠγνόει τοῦ προφήτου αὐτοῦ μὴ ἀγνοοῦντος Ἠσαίου; ὁ δὲ Ἰησοῦς ἡμῶν τῷ ὄντι οὐκ εἶπεν· «Ἅτινα [οὐκ] ἦν κρυπτά», ἀλλὰ τὸ δοκοῦν τραχύτερον εἴρηκεν· εἶπεν γάρ· «Ἀπεκάλυψας αὐτὰ νηπίοις θηλάζουσιν». τὸ δὲ εἰπεῖν «ἀπέκρυψας», ὥς ποτε ἐγνωσμένων αὐτοῖς. παρ' αὐτοῖς γὰρ ἡ κλεὶς τῆς βασιλείας τῶν οὐρανῶν\n\nἀπέκειτο, τουτέστιν ἡ γνῶσις τῶν ἀπορρήτων. 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 εἰσῆλθαν οὔτε τοῖς βουλομένοις εἰσελθεῖν παρέσχον, τούτου ἕνεκεν κατὰ τὸ δίκαιον, ὡς ἀπέκρυψαν αὐτοὶ τὰς ὁδοὺς ἀπὸ τῶν θελόντων, οὕτω καὶ ἀπ' αὐτῶν ἀπεκρύβη τὰ ἀπόρρητα, ἵνα ὡς ἐποίησαν, ὁμοίως καὶ αὐτοῖς γένηται καὶ ᾧ μέτρῳ ἐμέτρησαν, μετρηθῇ αὐτοῖς τῷ ἴσῳ. τῷ γὰρ ἀξίῳ τὸ γνῶναι ὃ μὴ οἶδεν ὀφείλεται, τοῦ δὲ μὴ ἀξίου (κἂν δοκῇ ἔχειν) ἀφαιρεῖται (κἂν ἐν τοῖς ἄλλοις ᾖ σοφός) καὶ δίδοται τοῖς ἀξίοις (κἂν ἐν τοῖς χρόνοις τῆς μαθητείας ὦσιν νήπιοι). εἰ δέ τις ἐρεῖ· ὐδὲν ἦν ἀπόκρυφον τοῖς υἱοῖς Ἰσραὴλ διὰ τὸ γεγράφθαι· « ὐδέν σε ἔλαθεν, Ἰσραήλ· μὴ γὰρ εἴπῃς, Ἰακώβ· Ἀπεκρύβη ἡ ὁδὸς ἀπ' ἐμοῦ», συνιέναι ὀφείλει τις ὅτι τὰ διαφέροντα τῇ βασιλείᾳ ἀποκέκρυπτο ἀπ' αὐτῶν, ἡ δὲ εἰσφέρουσα εἰς τὴν βασιλείαν ὁδός, ἥτις ἐστὶν πολιτεία, οὐκ ἀποκέκρυπτο. διὰ τοῦτο γὰρ καὶ λέγει· «Μὴ γὰρ εἴπῃς ὅτι ἀπεκρύβη ἀπ' ἐμοῦ ἡ ὁδός». ὁδὸς δὲ ἡ πολιτεία ἐστὶν τῷ καὶ τὸν Μωυσῆν λέγειν· «Ἰδοὺ τέθεικα πρὸ προσώπου σου τὴν ὁδὸν τῆς ζωῆς καὶ τὴν ὁδὸν τοῦ θανάτου».","english":"How could the creator be ignorant of his prophet, when Isaiah was not ignorant? And our Jesus truly did not say, \"Things that were [not] hidden,\" but he said something that seems harsher; for he said, \"You revealed them to nursing infants.\" But to say \"you hid them,\" as if they were once known to them. For the key of the kingdom of heaven lay with them, that is, the knowledge of the secret things. And do not say, \"He committed impiety against the wise by hiding these things from them.\" Do not suppose this. For he did not commit impiety, but because they hid the knowledge of the kingdom and neither entered themselves nor provided for those who wished to enter, for this reason, justly, as they themselves hid the ways from those who desired, so also the secret things were hidden from them, so that as they did, the same might happen to them, and with the measure they measured, it might be measured back to them equally. For what is owed to the worthy is to know what he does not know, but from the unworthy (even if he seems to have it) it is taken away (even if he is wise in other things) and given to the worthy (even if they are infants in the time of discipleship). And if someone says, \"Nothing was hidden from the sons of Israel because it is written, 'Nothing escaped you, Israel; for do not say, Jacob, \"The way was hidden from me,\"'\" one must understand that the things pertaining to the kingdom were hidden from them, but the way that leads into the kingdom, which is the way of life, was not hidden. For this reason it says, \"For do not say that the way was hidden from me.\" And the way is the way of life, since Moses also says, \"Behold, I have set before you the way of life and the way of death.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπεκάλυψας αὐτὰ νηπίοις θηλάζουσιν","severity":"info","text":"The phrase 'You revealed them to nursing infants' is a paraphrase of a dominical saying, possibly from the Gospel of Thomas or an apocryphal tradition, not found in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδέν σε ἔλαθεν, Ἰσραήλ· μὴ γὰρ εἴπῃς, Ἰακώβ· Ἀπεκρύβη ἡ ὁδὸς ἀπ' ἐμοῦ","severity":"info","text":"This quotation is not from the canonical Old Testament but appears to be a Jewish or Christian apocryphal saying, possibly from a lost work attributed to Jacob or Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ τέθεικα πρὸ προσώπου σου τὴν ὁδὸν τῆς ζωῆς καὶ τὴν ὁδὸν τοῦ θανάτου","severity":"info","text":"This is a paraphrase of Deuteronomy 30:15 (LXX: 'ἰδοὺ δέδωκα πρὸ προσώπου σου τὴν ὁδὸν τῆς ζωῆς καὶ τὴν ὁδὸν τοῦ θανάτου'), adapted to the homily's argument about the 'way' as a mode of life.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κλεὶς τῆς βασιλείας τῶν οὐρανῶν","severity":"info","text":"The 'key of the kingdom of heaven' is a metaphor for esoteric knowledge (γνῶσις τῶν ἀπορρήτων), central to the homily's theme of hidden wisdom reserved for the worthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπέκρυπτον τὴν γνῶσιν τῆς βασιλείας","severity":"info","text":"The accusation that the wise (likely Jewish sages) hid knowledge of the kingdom reflects a polemical context in early Christian-Jewish debates, where Clement argues for the justice of divine concealment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δέ τις ἐρεῖ","severity":"info","text":"This phrase introduces a hypothetical objection, a common rhetorical device in the homily to anticipate and refute counterarguments, here concerning the claim that nothing was hidden from Israel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a negation in brackets: 'Ἅτινα [οὐκ] ἦν κρυπτά', indicating textual uncertainty; the English draft omits the negation, following a possible emendation.","The source of the sayings attributed to Jesus and to 'Israel' is unclear; they may be from lost apocryphal works or oral tradition."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":281,"ref":"p281","source":"καὶ ὁ διδάσκαλος συμφώνως εἶπεν· « ἰσέλθετε 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. ἐκ δὲ τοῦ εἰπεῖν τὸν Ἠσαίαν ἐκ προσώπου τοῦ θεοῦ· «Ἰσραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός με οὐ συνῆκεν» οὐ παρὰ τοῦτο καὶ ὁ Ἠσαίας ἄλλον παρὰ τὸν ἐγνωσμένον δημιουργὸν ᾐνίσσετο θεόν, 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· « ὐαὶ ἔθνος ἁμαρτωλόν, λαὸς πλήρης ἁμαρτιῶν». τῇ γὰρ πρὸς τὸ δίκαιον αὐτοῦ ἀγνωσίᾳ (ὡς ἔφην) μὴ φοβούμενοι πλήρεις ἐγένοντο ἁμαρτιῶν, μόνον ἀγαθόν (ὡς μὴ ἐπεξερχόμενον αὐτῶν τὰς ἁμαρτίας) εἶναι ὑπειληφότες. καί τινες μὲν οὕτως ἡμάρτανον ἐκ τῆς διὰ τὸ ἀγαθὸν ἀκρίτου ὑπολήψεως, ἕτεροι δὲ ἐκ τῶν ἐναντίων. τὰς γὰρ κατὰ τοῦ θεοῦ τῶν γραφῶν φωνάς, 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 ψευδο μένου 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.","english":"And the teacher said in agreement: \"Enter through the narrow and oppressed road, through which you will enter into life.\" And elsewhere, when someone asked, \"What shall I do to inherit eternal life?\" he pointed to the commandments of the law. But from Isaiah's saying in the person of God, \"Israel did not know me, and my people did not understand me,\" it does not follow that Isaiah hinted at another god besides the known creator; rather, he called the known god unknown by a different riddle, in that the people, being ignorant of the just disposition of the known god, sinned and did not suppose they would be judged by the good god. Therefore, after saying, \"Israel did not know me, and my people did not understand me,\" he adds, \"Woe to the sinful nation, a people full of sins.\" For through their ignorance of his justice (as I said), not fearing, they became full of sins, having supposed him to be only good (as not punishing their sins). And some sinned in this way from the undiscriminating supposition of his goodness, while others sinned from the opposite. For taking the voices against the god of the scriptures, which are unjust and false, as true, they did not know his true divinity and power. Therefore, as if he were ignorant and rejoiced in murders and released the wicked through gifts of sacrifices, and also deceived and lied and did all unjust things, they themselves, having done similar things to god, insisted they were pious while sinning. Hence they were unchangeable toward the better and, when admonished, did not turn back. For they did not fear, as if they were becoming like god through such actions.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰσέλθετε διὰ τῆς στενῆς καὶ τεθλιμμένης ὁδοῦ","severity":"info","text":"Alludes to Matthew 7:13-14, where Jesus speaks of the narrow gate leading to life. The phrasing 'narrow and oppressed road' adapts the biblical image.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰσραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός με οὐ συνῆκεν","severity":"info","text":"Quotes Isaiah 1:3 LXX, where God laments Israel's ignorance. The homilist uses this to argue that the known God is called 'unknown' in a riddle.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐαὶ ἔθνος ἁμαρτωλόν, λαὸς πλήρης ἁμαρτιῶν","severity":"info","text":"Continues the Isaiah citation (1:4 LXX), linking ignorance of God's justice to sin. The homilist interprets this as a warning against assuming God is only good.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δημιουργός","severity":"info","text":"Here 'creator' refers to the God of the Hebrew scriptures, distinguished from a hypothetical higher god. The term is central to the homilist's anti-Marcionite argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The homilist refutes Marcionite claims that the creator God is ignorant or evil, arguing that Isaiah's language is a riddle about human ignorance of God's justice.","cites":[],"named_sources":["Clement of Rome Homiliae"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a saying of Jesus to an exegesis of Isaiah, then contrasts two groups of sinners: those who think God is only good, and those who take scripture's harsh depictions as literal.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'τεθλιμμένης' could mean 'oppressed' or 'crowded'; the English draft chooses 'oppressed'.","The identity of 'the teacher' (ὁ διδάσκαλος) is not specified; likely refers to Jesus or a Christian teacher."],"confidence":"high","notes":[]},{"i":282,"ref":"p282","source":"πρὸς δὲ τοὺς τοιοῦτον αὐτὸν νομίζοντας εἶναι εὐλόγως ἄν τις λέγοι εἰρῆσθαι· « ὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός, 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\n\nαὐτοῖς τὴν αἰτίαν τῆς πλάνης αὐτῶν ὑποδεῖξαι· «Διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰ ἀληθῆ τῶν γραφῶν, οὗ εἵνεκεν 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. Ταῦτα τοῦ Πέτρου εἰπόντος ὁ Σίμων ἐπὶ τοῖς·ηθεῖσιν 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 οὐδενί, 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 οὕτως καὶ ἀκινήτως τῇ σεαυτοῦ γνώσει ἐνδιαμένοντα;","english":"But to those who consider him to be such, one might reasonably say that it has been spoken: \"No one knows the Father except the Son, just as no one knows the Son except the Father.\" And fittingly. For if they had known, they would not err by trusting the books that were actually written to test God. But elsewhere he says, wishing to show them more clearly the cause of their error: \"For this reason you err, not knowing the true things of the Scriptures, on account of which you are also ignorant of the power of God.\" Therefore every man who wishes to be saved must become, as the teacher said, a judge of the books written to test. For he spoke thus: \"Become approved money-changers.\" And there is need of money-changers because the spurious are mixed with the genuine. When Peter said these things, Simon, pretending to be astounded at what was said about the Scriptures, as if terrified, said: \"Far be it from me and from those who love me to listen to your words. And as long as I did not know that you held these opinions about the Scriptures, I endured and debated, but now I desist. Yet I ought to have withdrawn from the beginning, because I heard you saying: 'I believe nothing said by anyone against the creator of the world, neither angels nor prophets, nor Scriptures, nor priests, nor teachers, nor anyone else, even if someone performs signs and wonders, even if he flashes openly in the air or reveals through visions or dreams.' Who then can persuade you to think either well or ill something different from what seems right to you, when you remain so strongly and immovably fixed in your own knowledge?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός, ὡς οὐδὲ τὸν υἱόν τις οἶδεν εἰ μὴ ὁ πατήρ","severity":"info","text":"This saying is not a direct biblical quotation but a theological maxim reflecting early Christian debates on the knowability of Father and Son, possibly echoing Matthew 11:27 or Johannine traditions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τραπεζῖται δόκιμοι","severity":"info","text":"The phrase 'approved money-changers' is a metaphor for discernment in evaluating texts, drawing on the practice of testing coinage. It appears in patristic literature as a call for critical judgment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸς πειρασμὸν κατὰ τοῦ θεοῦ γραφείσαις βίβλοις","severity":"info","text":"The idea that some scriptures were 'written to test God' reflects a polemical stance in early Christian debates, possibly against Jewish or heretical texts, emphasizing the need for discernment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ Πέτρου εἰπόντος ὁ Σίμων ... προσποιησάμενος ἐκπεπλῆχθαι","severity":"info","text":"This passage marks a narrative shift: Peter's teaching on scriptural discernment is followed by Simon's feigned astonishment and withdrawal, highlighting the adversarial dialogue structure of the homily.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Simon","severity":"info","text":"Simon Magus, a figure from Acts 8, is here portrayed as a foil to Peter, representing heretical opposition. This reflects the Pseudo-Clementine tradition's use of Simon as a symbol of false teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπείη μοι","severity":"caution","text":"The phrase 'ἀπείη μοι' (far be it from me) is a strong rejection formula. Its use here may be a rhetorical device; the text is not corrupt, but the sincerity of Simon's reaction is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the teacher' and 'the books written to test God' is not explicitly clarified; the passage assumes familiarity with earlier homiletic context."],"confidence":"high","notes":[]},{"i":283,"ref":"p283","source":"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· ἶδα πῶς τότε ἀκούων κατεπλάγης, ὅτε 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 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 αὑτοῦ ποιητὴν οὐκ ἔχων στοργὴν οὐδὲ εἰς ἕτερον ἔχειν ποτὲ δύναται. εἰ δὲ ἔχει πρὸς ἕτερον, παρὰ φύσιν ἔχων, ἐκ πονηροῦ τὸν τῶν ἀδίκων ἔρωτα ἔχων ἀγνοεῖ, ὡς μηδὲ ἐκεῖνον βεβαίως φυλάξαι δυνάμενος. καὶ εἰ ἄρα ἐστίν τις ἕτερος ὑπὲρ τὸν δημιουργόν, ἀποδέξεταί με ὡς ἀγαθὸς ταύτῃ μᾶλλον, ὅτι τὸν ἐμὸν ἀγαπῶ πατέρα, σὲ δὲ οὐκ ἀποδέξεται εἰδὼς ὅτι τὸν φύσει σου ποιητήν (οὐ γὰρ λέγω πατέρα) κατέλιπες ἐπ' ἐλπίδι μείζονι, οὐ φροντίσας τοῦ εὐλόγου. οὕτως εἰ καὶ αὐτοῦ κρείττονα εὑρήσεις, οἶδεν ὅτι καὶ αὐτὸν καταλείψεις ποτέ, καὶ μᾶλλον ὅτι μὴ γέγονέν σου πατήρ, ὁπότε καὶ τὸν ὄντως σου πατέρα κατέλιπες. ἀλλ' ἐρεῖς· ἶδεν ὅτι οὐκ ἔστιν ἕτερος ὑπὲρ αὐτόν, καὶ διὰ τοῦτο καταλειφθῆναι οὐ δύναται. χάρις οὖν τῷ μὴ εἶναι· τὰ δὲ τῆς γνώμης οἶδεν ἕτοιμα πρὸς ἀγνωμοσύνην.","english":"And Peter, as Simon was about to depart after saying these things, said: \"Hear this one more thing from me, and go wherever you wish.\" When Simon turned back and waited, Peter said: \"I know how you were astonished when you heard me say: 'Whoever says anything against the God who created the world, I do not believe him.' Now hear something greater than this. If the God who created the world is truly of such a character as the scriptures describe—and if he is otherwise incomparably evil, as neither the scriptures were able to express nor anyone else can even conceive—I will likewise not cease to revere only him and to do his will. For I want you to know and be convinced that one who has no affection for his own maker can never have affection for another. But if he has it for another, having it contrary to nature, he is ignorant that he has a passion for unjust things from an evil source, as one who cannot even keep that other securely. And if there is indeed some other being superior to the creator, he will accept me as good all the more because I love my own father, but he will not accept you, knowing that you abandoned your natural maker (I do not say father) in hope of a greater one, without regard for what is reasonable. Thus, even if you find one superior to him, he knows that you will also abandon him someday, and all the more because he has not become your father, since you abandoned your true father. But you will say: 'He knows that there is no other superior to him, and therefore he cannot be abandoned.' Thanks, then, that he does not exist; but he knows your disposition is ready for ingratitude.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ὁ Πέτρος ταῦτα εἰπόντι τῷ Σίμωνι, ἐκβαίνειν μέλλοντι, ἔφη","severity":"info","text":"This passage continues the narrative of Peter's debate with Simon Magus, a central structural element of the Homiliae. Peter's speech here is a direct response to Simon's preceding claims.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ποιητής","severity":"info","text":"The Greek term ποιητής (poiētēs) means 'maker' or 'creator,' distinct from πατήρ (father). Peter emphasizes this distinction to argue that loyalty to the creator is natural, while seeking a higher being is unnatural.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σίμωνι","severity":"info","text":"Simon Magus is a key antagonist in the Pseudo-Clementine literature, representing Gnostic or heretical views. His departure here marks a turning point in the debate, as Peter delivers a final argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰδέναι γάρ σε θέλω καὶ πεπεῖσθαι","severity":"info","text":"Peter asserts that affection for one's own maker is foundational; without it, affection for any other being is impossible. This reflects a core theme of the Homiliae: the priority of the creator in religious devotion.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπαραβλήτως κακός ἐστιν","severity":"caution","text":"The phrase 'incomparably evil' is hyperbolic and may reflect rhetorical exaggeration in the debate. The text does not clarify whether this is Peter's hypothetical or a genuine description of the creator as portrayed in scripture.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τὸν ἐμὸν ἀγαπῶ πατέρα","severity":"info","text":"Peter's argument that a superior being would reward loyalty to one's own father echoes themes in early Christian apologetics, where fidelity to the creator is seen as a virtue even in a polytheistic context.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether Simon actually departs or remains; the narrative cues are ambiguous. The reading taken is that Simon turns back and waits, as per the English draft."],"confidence":"high","notes":[]},{"i":284,"ref":"p284","source":"εἰ δὲ εἰδὼς ἀγνώμονά σε ἀποδέχεται, ἐμὲ δὲ εὐγνώμονα ἐπιστάμενος οὐ προσίεται, 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\n\nθέλεις 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 ποσὶν προσπεσόντες Πέτρου ἠξίουν ἐπὶ τῷ συνηρπάσθαι τῷ Σίμωνι συγγνώμης τυγχάνειν καὶ ἀποδεχθῆναι μετανοοῦντας. ὁ δὲ Πέτρος προσέ μενος αὐτούς τε τοὺς μεταμελομένους καὶ τοὺς ἄλλους ὄχλους, ἐπέθηκεν 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.","english":"If, knowing you to be ungrateful, he accepts you, but knowing me to be grateful, he does not admit me, he is irrational according to your argument, not employing reason. Thus, O Simon, being a servant of wickedness, you are ignorant. And Simon answered: \"Whence then has evil arisen? Tell us.\" And Peter said: \"Since today you have happened to depart and have said that for the future you will not listen to me as a blasphemer, tomorrow, if you wish to learn, I will explain to you when you come, and I will allow you to examine me as you wish without contention.\" And Simon said: \"I will do as it seems good to me.\" And having said this, he went away. But none of those who had entered with him went out with him; rather, falling at Peter's feet, they begged to obtain pardon for having been carried away by Simon and to be accepted as repentant. And Peter received both those who repented and the other crowds, laid his hands on them, praying and healing those who were suffering, and thus dismissing them, he instructed them to hasten at daybreak. And having said this and entered with his companions, he did the customary things for the urgent quiet, as evening had come.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀγνώμονα / εὐγνώμονα","severity":"info","text":"Peter contrasts Simon's 'ungrateful' (ἀγνώμονα) character with his own 'grateful' (εὐγνώμονα) disposition, framing the debate in terms of moral disposition rather than doctrinal error.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπουργὸς","severity":"info","text":"ὑπουργός (servant/assistant) here carries a pejorative sense: Simon is a 'servant of wickedness' (πονηρίας ὑπουργός), implying he is an instrument of evil, not merely mistaken.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὔριον ... ὑφηγήσομαι","severity":"info","text":"Peter defers the explanation of evil's origin to the next day, creating a cliffhanger that structures the homily's serial delivery and encourages continued attendance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπέθηκεν τὰς χεῖρας","severity":"info","text":"Peter's laying on of hands (ἐπέθηκεν τὰς χεῖρας) for healing echoes Acts 9:17–18 and 28:8, where apostolic touch cures and reconciles, reinforcing his authority over Simon's followers.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὰ εἰωθότα πρὸς τὴν ἐπείγουσαν ἡσυχίαν","severity":"info","text":"The phrase 'customary things for the urgent quiet' likely refers to evening prayers or liturgical silence, reflecting the homily's setting in a community with established devotional routines.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐδεὶς συνεξῆλθεν","severity":"info","text":"None of Simon's followers leave with him, a narrative device that underscores Peter's persuasive power and the repentant turn of the crowd, a motif common in early Christian conversion accounts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the previous passage; the English draft supplies a conjectural completion ('truly ...'), but the Greek here is continuous and clear.","The phrase 'τὰ εἰωθότα πρὸς τὴν ἐπείγουσαν ἡσυχίαν' is ambiguous: it may refer to specific prayers or to a general practice of quiet reflection at evening."],"confidence":"high","notes":[]},{"i":285,"ref":"p285","source":"[ Μ Λ Θ.] Τῆς δὲ ἄλλης ἡμέρας ὀρθρίτερον προελθὼν ὁ Πέτρος καὶ ἰδὼν τὸν Σίμωνα σὺν ἄλλοις πολλοῖς ἀναμένοντα αὐτόν, προσαγορεύσας τὸ πλῆθος ἤρξατο διαλέγεσθαι. ἅμα δὲ τῷ ἄρξασθαι ὁ Σίμων ἐγκόψας ἔφη· Τὰ μακρά σου ταῦτα παρεὶς προοίμια εἰς τὸ προκείμενον πυνθανομένῳ μοι ἀπόκριναι. ἐπειδὴ συννοῶ σε (ὡς ἀφ' ὧν ἀπ' ἀρχῆς ἐπακηκοὼς ἐπίσταμαι ὅτι μηθὲν ἕτερόν σοι πρόκειται ἢ πάσῃ μηχανῇ τὸν δημιουργὸν αὐτὸν δεῖξαι μόνον ἄμεμπτον εἶναι θεὸν) [καὶ] τοσοῦτον προαίρεσιν πόθον ἔχοντα διισχυρίζεσθαι, ὡς καὶ ἐνίας τῶν γραφῶν περικοπὰς σαφῶς καταλεγούσας αὐτοῦ τολμᾶν ψευδεῖς λέγειν· οὗ εἵνεκεν προῄρημαι σήμερον ἀποδεῖξαι ὅτι ἀδύνατόν ἐστιν αὐτὸν πάντων δημιουργὸν ὄντα ἄμεμπτον εἶναι. τῆς δὲ ἀποδείξεως ἤδη ἄρξασθαι δύναμαι, ἐάν γε πρὸς ὃ πυνθάνομαί σου ἀποκρίνῃ μοι. φής τινα κακίας ἡγεμόνα εἶναι ἢ οὔ; ἐὰν γὰρ εἴπῃς μὴ εἶναι, ἐκ πολλῶν καὶ τῶν τοῦ διδασκάλου σου ἀποδεῖξαι ἔχω ὅτι ἔστιν· εἰ δὲ εὐγνωμονῶν ὁμολογήσεις εἶναι τὸν πονηρόν, ἑπομένως ποιήσω τὸν λόγον. καὶ ὁ Πέτρος· Ἀδύνατόν ἐστίν μοι φωνὴν τοῦ ἐμοῦ ἀρνήσασθαι διδασκάλου, διὸ καὶ ὁμολογῶ εἶναι τὸν πονηρόν, ὅτι πολλάκις αὐτὸν ὑπάρχειν ὁ πάντα ἀληθεύσας εἴρηκεν διδάσκαλος. αὐτίκα γοῦν ὁμολογεῖ ἐπὶ τεσσαράκοντα ἡμέρας διαλεχθέντα πεπειρακέναι αὐτόν. καὶ ἄλλῃ που οἶδα αὐτὸν εἰρηκότα· « ἰ ὁ σατανᾶς τὸν σατανᾶν ἐκβάλλει, ἐφ' ἑαυτὸν ἐμερίσθη· πῶς οὖν αὐτοῦ στήκῃ ἡ βασιλεία;». καὶ ὅτι ἑώρακεν τὸν πονηρὸν «ὡς ἀστραπὴν πεσόντα ἐκ τοῦ οὐρανοῦ» ἐδήλωσεν. καὶ ἄλλοθι ἔφη· «Ὁ δὲ τὸ κακὸν σπέρμα σπείρας ἐστὶν ὁ διάβολος». καὶ πάλιν·","english":"The next day, Peter came out earlier, and seeing Simon waiting for him with many others, he greeted the crowd and began to speak. But as soon as he began, Simon interrupted and said: \"Leaving aside these long preludes of yours, answer me the question I put to you concerning the matter at hand. Since I perceive that you (as I have understood from hearing you from the beginning, that nothing else is before you than to show by every means that the creator himself alone is a blameless god) have such a strong desire and determination to insist, that you even dare to call false some passages of the scriptures that clearly speak against him, for this reason I have resolved today to demonstrate that it is impossible for him, being the creator of all things, to be blameless. And I can begin the demonstration now, if only you will answer what I ask you. Do you say that there is a ruler of evil, or not? For if you say there is not, I can prove from many things, including those of your teacher, that there is; but if you, being reasonable, admit that the evil one exists, I will then proceed with the argument.\" And Peter said: \"It is impossible for me to deny the voice of my teacher, therefore I also admit that the evil one exists, because my teacher, who always spoke the truth, has often said that he exists. For instance, he admits that he tempted him, having conversed with him for forty days. And elsewhere I know he said: 'If Satan casts out Satan, he is divided against himself; how then does his kingdom stand?' And he revealed that he saw the evil one 'falling like lightning from the sky.' And elsewhere he said: 'The one who sowed the evil seed is the devil.' And again:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τῆς δὲ ἄλλης ἡμέρας ὀρθρίτερον προελθὼν ὁ Πέτρος","severity":"info","text":"The passage opens with a temporal formula marking a new day, typical of the narrative framework in the Homiliae, which structures the debate between Peter and Simon.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προοίμια","severity":"info","text":"Simon dismisses Peter's 'long preludes' (προοίμια), a rhetorical term for introductory remarks, reflecting the competitive rhetorical style of the disputation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰ ὁ σατανᾶς τὸν σατανᾶν ἐκβάλλει","severity":"info","text":"Peter cites a saying of Jesus not found in the canonical Gospels: 'If Satan casts out Satan, he is divided against himself; how then does his kingdom stand?' This is a variant of a logion known from other early Christian sources.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ἀστραπὴν πεσόντα ἐκ τοῦ οὐρανοῦ","severity":"info","text":"Peter alludes to Luke 10:18 ('I saw Satan fall like lightning from heaven'), a saying attributed to Jesus in the Homiliae but not in the canonical text; it echoes the Lukan account of the fall of Satan.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ δὲ τὸ κακὸν σπέρμα σπείρας ἐστὶν ὁ διάβολος","severity":"info","text":"Another non-canonical saying: 'The one who sowed the evil seed is the devil.' This reflects the Homiliae's distinctive use of agrapha to support its theological argument about the origin of evil.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν πονηρόν","severity":"info","text":"The debate over the existence of a 'ruler of evil' (πονηρός) is central to the Homiliae's anti-Gnostic polemic, arguing for a single blameless creator God against dualist cosmologies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or uncertain reading at the beginning: [ Μ Λ Θ.] may be a marginal note or a corrupted numeral; the translation omits it.","The phrase 'ἰ ὁ σατανᾶς' is obscure; the Coptic Vorlage might have had a different construction."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":286,"ref":"p286","source":"«μὴ δότε πρόφασιν τῷ πονηρῷ». ἀλλὰ καὶ συμβουλεύων εἴρηκεν· «Ἔστω ὑμῶν τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ, τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν». ἀλλὰ καὶ ἐν ᾗ παρέδωκεν εὐχῇ ἔχομεν εἰρημένον· «Ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ». καὶ ἄλλῃ που εἰπεῖν ὑπέσχετο τοῖς ἀσεβέσιν· «Ὑπάγετε εἰς τὸ σκότος τὸ ἐξώτερον, ὃ ἡτοίμασεν ὁ πατὴρ τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ». καὶ ἵνα μὴ εἰς πολὺ μηκύνω τὸν λόγον, πολλάκις οἶδα τὸν διδάσκαλόν μου εἰπόντα εἶναι τὸν πονηρόν. διὸ κἀγὼ σύμφημι αὐτὸν ὑπάρχειν. λοιπὸν εἴ τι ἔχεις ἑπομένως λέγειν, ὡς ὑπέσχου λέγε. καὶ ὁ Σίμων· Ἐπεὶ οὖν εὐγνωμονήσας ὡμολόγησας εἶναι τὸν πονηρόν, ἀπὸ γραφῶν ἡμῖν λέγε τὸ πῶς γέγονεν, εἴπερ γέγονε, καὶ ὑπὸ τίνος καὶ διὰ τί. καὶ ὁ Πέτρος· Σύγγνωθί μοι, Σίμων, μὴ τολμῶντι εἰπεῖν ἃ μὴ γέγραπται. εἰ σὺ φὴς γεγράφθαι, δεῖξον· εἰ δέ, καθὰ μὴ γέγραπται, οὐδὲ σὺ δεῖξαι δύνῃ, διὰ τί περὶ τῶν μὴ γραφέντων ἀποφαινόμενοι κινδυνεύομεν; ἦ γὰρ οὐ πεπιστεύκαμεν κριθήσεσθαι μὴ μόνον περὶ ὧν ποιοῦμεν, ἀλλὰ καὶ περὶ ὧν πιστεύοντες λαλοῦμεν, καὶ διὰ τοῦτο τολμηρότερον περὶ θεοῦ διαλεγόμεθα; ὁ δὲ Σίμων συνεὶς ὅτι πρὸς τὴν ἀπόνοιαν αὐτοῦ εἴρηκεν, ἔφη· Ἐμὲ ἔα κινδυνεύειν, σὺ δὲ ἣν φὴς βλασφημίαν πρόφασιν πρὸς ὑποχώρησιν μὴ λάμβανε. συννοῶ γάρ σε βουλόμενον ὑποστέλλεσθαι, ὅπως τὸν ἐπὶ τῶν ὄχλων ἔλεγχον ἐκφύγῃς, ὁτὲ μὲν ὡς δεδιὼς βλασφημίας ἀκοῦσαι, ὁτὲ δέ (ἐπεὶ μὴ γέγραπται πῶς καὶ ὑπὸ τίνος καὶ διὰ τί γέγονεν ὁ πονηρός) ὅτι μὴ χρὴ πλεῖον τῆς γραφῆς τολμᾶν λέγειν· διὸ καὶ ὡς εὐλαΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.","english":"Do not give a pretext to the evil one.” But also, advising, he said: “Let your yes be yes and your no be no, and anything beyond these is from the evil one.” And also in the prayer which he delivered we have it said: “Deliver us from the evil one.” And elsewhere he promised to say to the impious: “Go into the outer darkness, which the Father prepared for the devil and his angels.” And that I may not prolong my speech unduly, I know that my teacher often said that the evil one exists. Therefore I also agree that he exists. So if you have anything to say consistently, as you promised, say it. And Simon said: Since then, having been reasonable, you have admitted that the evil one exists, tell us from the scriptures how he came to be, if indeed he came to be, and by whom and why. And Peter said: Pardon me, Simon, for not daring to say what is not written. If you claim it is written, show it; but if, as it is not written, you cannot show it either, why do we risk making declarations about things not written? For have we not believed that we will be judged not only for what we do, but also for what we say in faith, and that we therefore speak more rashly about God? And Simon, understanding that he had spoken in response to his own folly, said: Let me take the risk; do not take the blasphemy you speak of as a pretext for withdrawal. For I perceive that you wish to withdraw, in order to escape refutation before the crowds, at one time as if fearing to hear blasphemy, at another (since it is not written how and by whom and why the evil one came to be) that one ought not to dare say more than scripture; therefore, as a cautious","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ δότε πρόφασιν τῷ πονηρῷ","severity":"info","text":"This phrase echoes a warning against giving opportunity to the evil one, possibly alluding to 2 Corinthians 11:2 or similar parametric traditions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔστω ὑμῶν τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ","severity":"info","text":"A proverbial saying attributed to Jesus, emphasizing sincerity; not directly from canonical Gospels but found in early Christian paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ","severity":"info","text":"A petition from a prayer delivered by Jesus, reminiscent of the Lord's Prayer (Matthew 6:13, 'deliver us from the evil one').","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑπάγετε εἰς τὸ σκότος τὸ ἐξώτερον, ὃ ἡτοίμασεν ὁ πατὴρ τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ","severity":"info","text":"A threat of outer darkness prepared for the devil and his angels; not verbatim in canonical scripture but reflects apocalyptic imagery (cf. Revelation 20:10).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁ πονηρός","severity":"info","text":"The Greek phrase 'the evil one' is a key term in this passage, denoting a personal adversary (often the devil) in early Christian discourse.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative dialogue: Peter cites Jesus' sayings to affirm the existence of the evil one, then Simon challenges him to explain its origin from scripture, leading to a debate on scriptural authority.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the sayings attributed to Jesus is unclear; they may be from apocryphal traditions or oral teachings.","The phrase 'outer darkness' is not directly from canonical texts, leaving its origin ambiguous."],"confidence":"high","notes":[]},{"i":287,"ref":"p287","source":"βὴς τοῦτο μόνον βεβαιοῖς ὅτι ἔστιν. ταῦτα δὲ μηχανώμενος σεαυτὸν ἀπατᾷς, οὐκ εἰδὼς ὅτι εἰ βλασφημία ἐστὶν περὶ πονηροῦ ἀκριβοῦν, ἡ αἰτία περὶ ἐμὲ τὸν κατήγορον τυγχάνει, οὐ περὶ σὲ τὸν συνηγοροῦντα τῷ θεῷ. καὶ εἰ ἄγραφόν ἐστιν τὸ ζητούμενον καὶ διὰ τοῦτο ζητεῖν οὐ θέλεις, εἰσίν τινες ὁδοὶ ἱκαναί, δυνάμεναι οὐχ ἧττον γραφῶν δεῖξαι τὰ ζητούμενα. αὐτίκα γοῦν οὐκ ἀνάγκη τὸν πονηρόν (ὃν καὶ σὺ φὴς ὑπάρχειν) ἢ γενητὸν εἶναι ἢ ἀγένητον; καὶ ὁ Πέτρος ἔφη· Ἀνάγκη. καὶ ὁ Σίμων· ὐκοῦν εἰ γενητός ἐστιν, ὑπ' αὐτοῦ τοῦ τὰ πάντα πεποιηκότος γέγονεν θεοῦ, ἢ ὡς ζῷον γεννηθεὶς ἢ οὐσιωδῶς προβληθεὶς καὶ ἔξω τῇ κράσει συμ βεβηκώς. εἰ γὰρ ἐκτὸς ἦν αὐτοῦ ἡ ὕλη ἔμψυχος οὖσα ἢ ἄψυχος, ὅθεν γέγονεν, ἢ δι' αὐτοῦ τοῦ θεοῦ ἢ ἀφ' ἑαυτοῦ ἢ καὶ ἐξ οὐκ ὄντων συμβέβηκεν, τῶν πρὸς τί ἐστιν ἢ αἰεὶ ἦν. πάσης οὖν ὁδοῦ ὡς οἶμαι ἐνταῦθα διῃρημένης πρὸς τὴν εὕρεσιν αὐτοῦ, ἀνάγκη μιᾷ τινι αὐτῶν ὁδεύουσιν εὑρετὸν αὐτὸν εἶναι· ἑκάστην οὖν ὁδεῦσαι δεῖ ζητοῦντα γένεσιν καὶ εὑρόντα τὸν αἴτιον ὑπὸ μέμψιν αὐτὸν εἶναι νοεῖν. ἦ γάρ; πῶς σοὶ δοκεῖ; Καὶ ὁ Πέτρος· Ἐμοὶ δοκεῖ, ἐὰν ὑπὸ τοῦ θεοῦ φανῇ γεγονώς, μήπω δεῖν τὸν ποιήσαντα ὑπὸ μέμψιν εἶναι, μήπως τὸ χρήσιμον αὐτοῦ πάντων ἀναγκαιότερον εὑρεθείη·","english":"You confirm only that it exists. But in contriving these things, you deceive yourself, not knowing that if it is blasphemy to be precise about the evil one, the cause pertains to me, the accuser, not to you, who pleads the case for God. And if the matter under inquiry is unwritten and for this reason you do not wish to investigate, there are sufficient ways, capable of showing the matters under inquiry no less than scriptures. For instance, is it not necessary that the evil one (whom you also affirm to exist) be either created or uncreated? And Peter said: \"It is necessary.\" And Simon said: \"Therefore, if he is created, he has been made by the same God who made all things, either born as a living being or projected substantially and having come to be externally by mixture. For if the matter, animate or inanimate, from which he came to be was outside him, it came about either through God himself, or from itself, or also from non-existence, or it always was in relation to something. Since every path, as I think, is here divided for the discovery of him, it is necessary that by traveling one of them he be discoverable; therefore, one must travel each path seeking his origin and, having found the cause, consider that cause to be subject to blame. Is it not so? What do you think?\" And Peter said: \"It seems to me that if he is shown to have been made by God, the maker should not yet be subject to blame, lest the usefulness of him be found more necessary than all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πονηρός","severity":"info","text":"The Greek term πονηρός (\"evil one\") is a key figure in the Homiliae, often identified with the devil or a principle of evil. The dialogue here treats his origin as a central theological problem.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a dialectical exchange between Peter and Simon, typical of the Homiliae's narrative structure. Peter's final response introduces a utilitarian argument about the evil one's usefulness, which may be a rhetorical shift.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to \"unwritten\" matters and \"sufficient ways\" beyond scripture reflects a broader early Christian debate about the authority of oral tradition versus written texts, especially in the Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that the evil one might be \"created or uncreated\" echoes similar discussions in Gnostic and anti-Gnostic texts, such as the Apocryphon of John, where the origin of evil is a central concern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a lacuna or unclear phrase at \"ἢ καὶ ἐξ οὐκ ὄντων συμβέβηκεν,\" which may be corrupt. The translation \"or from non-existence\" is a plausible reading but not certain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase \"τῶν πρός τί ἐστιν\" is ambiguous: it may mean \"in relation to something\" or be a textual corruption. The reading adopted follows the sense of the argument about eternal matter."],"confidence":"medium","notes":[]},{"i":288,"ref":"p288","source":"εἰ δὲ καὶ μὴ γεγονὼς ἀποδειχθείη ὡς αἰεὶ ὤν, οὐδὲ ἐν τούτῳ ὁ δημιουργὸς μεμπτός, ἐπεὶ τῶν ὅλων ἐστὶν ὁ κρείττων, εἰ καὶ ἀνάρχῳ ἀρχῇ τέλος ἐπιθεῖναι διὰ τὸ μὴ φύσιν ἔχειν οὐ δεδύνηται, ἢ δυνατὸς ὢν οὐκ ἀναιρεῖ αὐτόν, ἄδικον κρίνας ἀρχὴν μὴ εἰληφότι τέλος ἐπιθεῖναι, καὶ κακῷ πεφυκότι συγγνῶναι διὰ τὸ ἄλλο τι γενέσθαι μὴ δύνασθαι, καὶ εἰ τοῦ γενέσθαι τὸ ἐπιθυμεῖν ἔχοι. εἰ δὲ ἀγαθὸν ποιῆσαι θέλων μὴ δύναιτο, καὶ οὕτως ἀγαθός ἐστιν, ὅτι θέλει μέν, οὐ δύναται δέ· καὶ ἐν ᾧ ἀδυνατεῖ πάντων ἐστὶ δυνατώτατος, ὅτι μὴ ἑτέρῳ τὸ δυνατὸν καταλείπεται. εἰ δὲ ἔστιν τις ἕτερος δυνατὸς καὶ μὴ κατορθῶν, ἐν ᾧ δυνατὸς ὢν μὴ κατορθοῖ, πονηρὸς ὢν ὡμολόγηται, μὴ παύων αὐτὸν ὡς τοῖς ὑπ' αὐτοῦ γινομένοις ἡδόμενος. εἰ δὲ οὐδὲ αὐτὸς δύναται, κρείττων ὁ πρὸς τῷ ἀδυνατεῖν κατὰ τὸ δυνατὸν ἡμᾶς εὐεργετεῖν οὐκ ὀκνῶν. καὶ ὁ Σίμων· Ὅταν εἰς ἕκαστον ὧν προέτεινα διαλεχθείς σοι τῆς κακίας τὸν αἴτιον δείξω, τότε σοι καὶ πρὸς ἃ εἴρηκας ἀποκρινοῦμαι καὶ ὃν φὴς θεὸν ἄμεμπτον ὑπὸ μέμψιν εἶναι ἀποδείξω. καὶ ὁ Πέτρος· Ἐπειδὴ ἀφ' ὧν ἀπ' ἀρχῆς φθέγγῃ συννοῶ σε μηδὲν ἕτερον σπουδάζοντα ἢ ὡς κακίας ἡγεμόνα τὸν θεὸν ὑποβάλλειν μέμψει, προῄρημαι πάσαις αἷς βούλῃ ὁδοῖς συνοδεύων δεῖξαι θεὸν πάσης μέμψεως ἐκτὸς ὄντα. καὶ ὁ Σίμων ἔφη· Ταῦτα ὡς ἀγαπῶν θεὸν ὃν νενόμικας λέγεις, ἀλλ' οὐκ ἀληθεύεις. καὶ ὁ Πέτρος· Σὺ δὲ ὡς κακὸς μισῶν θεὸν ὃν ἠγνόησας, βλασφήμους ἀφίης φωνάς. καὶ ὁ Σίμων· Μνημόνευε ὅτι με κακίας ἡγεμόνι παρείκασας. καὶ ὁ Πέτρος· Ὁμολογῶ, ἐψευσάμην παρεικάσας σε τῷ πονηρῷ·","english":"But if it should be shown that he has not come into being but always exists, even in this the creator is not blameworthy, since he is the superior of all, if he has been unable to put an end to an unoriginated beginning because it has no nature, or being able he does not destroy it, having judged it unjust to put an end to that which has not taken a beginning, and to pardon that which is evil by nature because it cannot become anything else, even if it had the desire to become something. But if, wishing to do good, he were unable, even so he is good, because he wishes but is unable; and in that wherein he is unable, he is the most powerful of all, because the power is not left to another. But if there is some other who is powerful and does not succeed, in that wherein being powerful he does not succeed, he is confessed to be evil, not ceasing from it as one delighting in what is done by him. But if he himself is not able, the one who, besides being unable, does not shrink from benefiting us according to his power is superior. And Simon said: When I have argued with you concerning each of the points I have proposed and shown you the cause of evil, then I will answer what you have said and show that the god you affirm to be blameless is subject to blame. And Peter said: Since from what you utter from the beginning I perceive that you are zealous for nothing else than to subject God to blame as the leader of evil, I have chosen, accompanying you on all the ways you wish, to show that God is beyond all blame. And Simon said: You say these things as one loving the god you have assumed, but you do not speak the truth. And Peter said: But you, as one evil, hating the god you have not known, utter blasphemous words. And Simon said: Remember that you compared me to the leader of evil. And Peter said: I confess, I lied in comparing you to the evil one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ δὲ καὶ μὴ γεγονὼς ἀποδειχθείη ὡς αἰεὶ ὤν","severity":"info","text":"The argument explores the possibility that evil is co-eternal with God, yet God remains blameless if unable to destroy it or if it is unjust to do so.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνάρχῳ ἀρχῇ","severity":"info","text":"The phrase 'unoriginated beginning' is paradoxical, denoting an evil principle without temporal origin, central to the debate on theodicy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων· ... καὶ ὁ Πέτρος·","severity":"info","text":"The passage shifts from a monologue to rapid dialogue, with Simon and Peter exchanging accusations, marking a climax in the disputation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίμων","severity":"info","text":"Simon Magus, a Samaritan heretic, is the opponent; the Homiliae present him as a foil for Peter's orthodox teaching on divine goodness.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"κακίας ἡγεμόνα","severity":"info","text":"The accusation that God is 'leader of evil' echoes Marcionite and gnostic critiques, which the Homiliae systematically refute.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐψευσάμην παρεικάσας σε τῷ πονηρῷ","severity":"caution","text":"Peter's admission of lying is rhetorical; the Greek 'ἐψευσάμην' may mean 'I was mistaken' rather than a deliberate falsehood, affecting interpretation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνάρχῳ ἀρχῇ' is ambiguous: it could mean an evil principle without beginning or a beginning that is itself unoriginated. The reading taken follows the sense of a co-eternal evil principle.","Peter's 'ἐψευσάμην' may be read as a deliberate lie or a correction of a previous error; the context suggests the latter."],"confidence":"high","notes":[]},{"i":289,"ref":"p289","source":"ἠναγκάσθην γὰρ ἐπὶ τῷ μὴ εὑρεῖν τὸν σοὶ ἴσον ἢ καὶ χείρονα. τούτου ἕνεκα τῷ πονηρῷ σε παρείκασα· σὺ γὰρ καὶ τοῦ τῆς κακίας ἡγεμόνος πολλῷ πονηρότερος τυγχάνεις· τὸν γὰρ πονηρὸν οὐδεὶς κατειπόντα θεοῦ δεῖξαι δύναται, σὲ δὲ τολμηρῶς καταλέγοντα οἱ πάντες παρόντες ἱστοροῦμεν. καὶ ὁ Σίμων· Ὁ ἀλήθειαν ζητῶν οὐδὲν οὐδενὶ ὀφείλει παρὰ\n\nτὸ Χν χαρίζεσθαι· ἐπεὶ τί καὶ τὴν ἀρχὴν ζητεῖ; τί δέ; καὶ ἐγὼ οὐ δύναμαι, παρεὶς ἀκριβοῦν τὰ πράγματα, εἰς ἐγκώμιον οὗ μὴ ἐπίσταμαι θεοῦ τὸν πάντα μου δαπανᾶν χρόνον. καὶ ὁ Πέτρος· ὔτε τοσοῦτον εἶ μακάριος αὐτὸν ὑμνεῖν, οὔτε μὴν τὸ ἀγαθὸν τοῦτο ποιῆσαι δύνασαι· αὐτοῦ γὰρ πλήρης ἂν ἦς. οὕτω γὰρ ὁ ἀψευδὴς ἡμῶν εἶπε διδάσκαλος· «Ἐκ περισσεύματος καρδίας στόμα λαλεῖ». ὅθεν σὺ περισσευόμενος προαιρέσει κακῇ ἀγνοίας αἰτίᾳ καταλέγεις τοῦ μόνου ἀγαθοῦ θεοῦ, καὶ μήπω κατ' ἀξίαν πάσχων ὧν ἐτόλμησας λέγειν. εἰ κρίσιν οἴει μὴ ἔσεσθαι, τάχα δὴ μηδὲ εἶναι θεὸν νομίζεις. ὅθεν τῆς τοσαύτης αὐτοῦ μακροθυμίας οὐκ ἀντιλαμβανόμενος ἐπὶ πλεῖον πρὸς ἀπόνοιαν αὑτὸν ἐκτείνεις. καὶ ὁ Σίμων· Μὴ ἔλπιζε φόβῳ δυσωπήσειν με μὴ ζητεῖν σοι τῶν παραδειγμάτων τὰ ἀληθῆ· ἐγὼ γὰρ τοσοῦτον ἀληθείας ὀρέγομαι ὡς αὐτῆς ἕνεκα μὴ ὀκνῆσαι καὶ τὸ κινδυνεύειν ἀναδέχεσθαι. πλὴν πρὸς τὰ ἀπ' ἀρχῆς σοι ὑπ' ἐμοῦ προταθέντα, εἴγε εἰπεῖν ἔχεις, ἤδη λέγε.","english":"I was compelled because I could not find anyone equal to you or even worse. For this reason I compared you to the evil one; for you happen to be much more wicked than even the leader of wickedness. For no one can show that the evil one has spoken ill of God, but we all who are present observe you recklessly speaking ill. And Simon said: \"One who seeks the truth owes nothing to anyone except to gratify the Christ. For why else does he seek from the beginning? What then? Am I not able, neglecting to examine matters accurately, to spend all my time in praise of a God whom I do not know?\" And Peter said: \"You are neither so blessed as to hymn him, nor can you do this good thing; for you would be full of him. For our truthful teacher said thus: 'The mouth speaks from the abundance of the heart.' Hence, being abundant in evil purpose, you speak ill of the only good God on account of ignorance, and you have not yet suffered as you deserve for what you dared to say. If you think there will be no judgment, perhaps you even suppose that God does not exist. Hence, not perceiving his great forbearance, you extend yourself further into madness.\" And Simon said: \"Do not hope to shame me by fear so that I do not seek from you the true examples; for I am so eager for truth that for its sake I do not shrink from even undertaking danger. However, regarding the matters proposed by me to you from the beginning, if you have anything to say, say it now.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῷ πονηρῷ σε παρείκασα","severity":"info","text":"The speaker compares his opponent to the evil one (ὁ πονηρός), a figure likely referring to the devil or a personified principle of evil, intensifying the rhetorical attack.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ περισσεύματος καρδίας στόμα λαλεῖ","severity":"info","text":"Peter cites a saying attributed to Jesus: 'The mouth speaks from the abundance of the heart.' This is a variant of Matthew 12:34 or a similar oral tradition, emphasizing that speech reveals inner character.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon is Simon Magus, a Samaritan heretic and opponent of Peter in early Christian literature. The debate reflects the conflict between orthodox and gnostic or magical teachings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων· ... καὶ ὁ Πέτρος· ... καὶ ὁ Σίμων·","severity":"info","text":"The passage alternates between Simon and Peter in a formal debate structure, typical of the Homiliae's dialogic format, with each speech advancing the argument.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προαιρέσει κακῇ","severity":"info","text":"προαίρεσις (choice, purpose) is a key ethical term in Greek philosophy and patristic thought. Here 'evil purpose' denotes a deliberate moral disposition, not mere ignorance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ Χν","severity":"caution","text":"The Greek has 'τὸ Χν' (the Christ), a nomen sacrum abbreviation. The English draft expands it to 'the Christ', which is correct, but the abbreviation may cause confusion in transcription.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ Χν' is a nomen sacrum; the reading 'the Christ' is secure but the abbreviation could be misread as a different word in some manuscripts.","The exact referent of 'τῷ πονηρῷ' (the evil one) is ambiguous: it may be the devil or a generic personification of evil."],"confidence":"high","notes":[]},{"i":290,"ref":"p290","source":"Καὶ ὁ Πέτρος· Ἐπειδὴ τολμᾶν ἡμᾶς ἀναγκάζεις τὰς τοῦ θεοῦ τέχνας ἀκριβῶς ἐφευρόντας λέγειν, καὶ ταῦτα ἀνθρώπους τοὺς μηδὲ τῶν ὁμοίων τὰς τέχνας ἀκριβῶσαι δυναμένους, διὰ γοῦν τοὺς παρεστῶτας ἀντὶ τῆς εὐσεβεστάτης σιγῆς περὶ ὧν θέλεις διαλεχθήσομαι. συνομολογῶ σοι εἶναί τινα κακίας ἡγεμόνα, οὗ τὴν γένεσιν ἡ γραφὴ οὔτε ἀληθὲς οὔτε ψευδὲς εἰπεῖν ἐτόλμησεν. πλὴν συνδιαπορήσωμεν πολλαχῶς τὸ πῶς γέγονεν (εἴπερ γέγονεν) καὶ τῶν δοκούντων τὸ εὐφημότερον ἑλώμεθα, ἐπεὶ ἐκ τῶν εἰκότων λαμβάνεται τοῦτο βεβαίως, ὃ μὲν ὅτι θεῷ τὸ εὐφημότερον δοῦναι πρέπει, ταύτῃ μᾶλλον πασῶν ὑπονοιῶν καθαρθεισῶν καὶ ἄλλης ἱκανῆς καὶ ἀκινδυνοτέρας παρακειμένης ὑποψίας. πλὴν ἤδη σοι πρὸ τῆς ζητήσεως ὑπισχνοῦμαι ὅτι πᾶσα ὁδὸς ζητήσεως ἄμεμπτον αὐτὸν μόνον δύναται δεῖξαι τὸν θεόν. πλήν (ὡς ἔφης) ὁ πονηρὸς εἰ γενητός ἐστιν, ἢ ὡς ζῷον γεγέννηται ἢ οὐσιωδῶς ὑπ' αὐτοῦ προβέβληται ἢ ἔξω κέκραται ἢ τῇ κράσει συμβέβηκεν αὐτοῦ ἡ προαίρεσις ἢ ἄνευ κράσεως καὶ θεοῦ βουλῆς συνέβη γενέσθαι ἐξ οὐκ ὄντων ἢ ὑπὸ θεοῦ ἐκ τοῦ μηδαμῆ μηδαμῶς γέγονεν ἢ ἐκτὸς ἦν θεοῦ ἢ ὕλη ἄψυχος οὖσα ἢ ἔμψυχος ὅθεν γέγονεν ἢ ἑαυτὸν δημιουργήσας ἢ ὑπὸ θεοῦ γεγονὼς ἢ τῶν πρὸς τί ἐστιν ἢ αἰεὶ ἦν. εἰπεῖν γὰρ αὐτὸν μὴ εἶναι οὐ δυνάμεθα· συνωμολογήσαμεν γὰρ αὐτὸν ὑπάρχειν. καὶ ὁ Σίμων· Καλῶς πάσας αὐτοῦ τὰς ὁδοὺς διεῖλες, τὸ κεφάλαιον αὐτοῦ· λοιπὸν ἐμόν ἐστι τὴν διαίρεσιν ἀνακρίναντα δεῖξαί σοι τὸν δημιουργὸν ὑπὸ μέμψιν ὄντα· σοῦ δὲ ἔργον ἀποδεῖξαι αὐτόν, ὡς ὑπέσχησαι, πάσης μέμψεως ἐκτὸς ὄντα· θαυμάζω δὲ εἰ δυνήσῃ.","english":"And Peter said: “Since you compel us to dare to speak precisely of the arts of God, and that to men who cannot even master the arts of their fellows, I will, for the sake of those present, discuss what you wish instead of the most pious silence. I agree with you that there is a leader of wickedness, whose origin the Scripture has dared to call neither true nor false. But let us inquire together in many ways how he came to be (if indeed he came to be), and let us choose the more reverent of the plausible views, since from probabilities this is firmly taken: that it is fitting to give the more reverent view to God, when all such suspicions have been purified and another sufficient and less dangerous hypothesis lies at hand. Yet I promise you now, before the inquiry, that every path of inquiry can show only God himself to be blameless. But (as you said) if the evil one is created, either he was born as a living being, or was substantially projected by him, or was mixed from outside, or his will coincided with the mixture, or without mixture and God’s will he happened to come into being from non-existence, or was made by God from nowhere and in no way, or was outside God, or came from matter either lifeless or animate, or created himself, or was made by God, or is among relative things, or always existed. For we cannot say he does not exist; we have agreed that he exists.” And Simon said: “You have well divided all his paths, the main point of him; it remains for me, after examining the division, to show you that the creator is subject to blame; and your task is to show him, as you have promised, to be free from all blame. But I wonder if you will be able.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"συνομολογῶ σοι εἶναί τινα κακίας ἡγεμόνα","severity":"info","text":"Peter concedes the existence of a 'leader of wickedness' to Simon, framing the ensuing dialectical inquiry as a shared premise.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κακίας ἡγεμόνα","severity":"info","text":"The phrase 'leader of wickedness' (κακίας ἡγεμόνα) is a key term for the evil principle, distinct from the later Manichaean or Gnostic archons, and is treated as a hypothesis to be examined.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰς τοῦ θεοῦ τέχνας","severity":"info","text":"The phrase 'arts of God' (τὰς τοῦ θεοῦ τέχνας) reflects a Stoic-influenced cosmological vocabulary, where divine craftsmanship is a topic of rational inquiry, not scriptural exegesis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν συνδιαπορήσωμεν πολλαχῶς","severity":"info","text":"Peter proposes a multi-branch inquiry into the origin of evil, listing twelve possible modes of generation, which structures the following debate as a systematic division (διαίρεσις).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ εὐφημότερον","severity":"info","text":"The 'more reverent' (τὸ εὐφημότερον) is a methodological principle: among plausible hypotheses, the one that preserves God's blamelessness is to be chosen, reflecting a theological criterion for truth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰπεῖν γὰρ αὐτὸν μὴ εἶναι οὐ δυνάμεθα","severity":"caution","text":"The text asserts that the existence of evil cannot be denied, but the Greek leaves ambiguous whether this is a logical or a conceded premise; the English 'we have agreed' may overstate the Greek συνωμολογήσαμεν, which means 'we have jointly admitted'.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'συνωμολογήσαμεν' could mean 'we have agreed together' or 'we have conceded jointly'; the English draft takes it as a firm agreement, but the context suggests a provisional concession for the sake of argument.","The list of possible origins for the evil one is exhaustive but not systematically ordered; the text does not clarify whether all options are mutually exclusive or merely illustrative."],"confidence":"high","notes":[]},{"i":291,"ref":"p291","source":"πρῶτον μὲν γὰρ ὁ πονηρός, εἰ ἀπὸ τοῦ θεοῦ ζῷον γεγέννηται, ἀκολούθως τῆς αὐτῆς τοῦ προβαλόντος κακίας τυγχάνει. καὶ ὁ Πέτρος· ὐ πάντως· ὁρῶμεν γὰρ πολλοὺς τῶν ἀνθρώπων ἀγαθοὺς ὄντας καὶ κακοὺς γεννήσαντας, ἄλλους δὲ κακοὺς ὑπάρχοντας καὶ ἀγαθοὺς ἐσχηκότας, ἑτέρους δὲ κακοὺς ὄντας καὶ ἀγαθούς τε καὶ κακοὺς προβαλόντας, ἄλλους δὲ ἀγαθοὺς ὑπάρχοντας καὶ κακούς τε καὶ ἀγαθοὺς τεκνώσαντας. αὐτίκα γοῦν ὁ πρῶτος δημιουργηθεὶς ἄνθρωπος ἐγέννησεν τὸν ἄδικον Κάιν καὶ τὸν δίκαιον Ἄβελ. πρὸς ταῦτα ὁ Σίμων ἔφη· Ἀνοήτως ποιεῖς περὶ θεοῦ διαλεγόμενος ἀνθρωπίνοις χρώμενος\n\nπαραδείγμασιν. καὶ ὁ Πέτρος· Σὺ οὖν ἡμῖν λέγε περὶ θεοῦ, ἀνθρωπίνοις μὴ χρώμενος παραδείγμασιν, μετὰ τοῦ μέντοι νοηθῆναι δύνασθαι τὰ λεγόμενα· ἀλλ' οὐ δυνήσῃ. αὐτίκα γοῦν τί τὴν ἀρχὴν ἔλεγες; εἰ ἐκ θεοῦ ὁ πονηρὸς γεγέννηται, τῆς αὐτῆς αὐτῷ ὢν οὐσίας, καὶ πονηρός ἐστιν. ἐμοῦ δὲ δείξαντος ἐξ οὗπερ αὐτὸς ἔδωκας παραδείγματος ὅτι ἐξ ἀγαθῶν κακοὶ γίνονται καὶ ἐκ κακῶν ἀγαθοί, οὐ παρεδέξω, ἀνθρώπινον φήσας εἶναι τὸ παράδειγμα. ὅθεν καὶ νῦν ἐγὼ οὐδὲ τὸ γεγεννῆσθαι θεὸν παραδέχομαι, ὅτι τὸ γεννᾶν ἀνθρώπων ἐστίν, οὐ θεοῦ. ἀλλ' οὔτε ἀγαθὸς ἢ κακὸς ἢ δίκαιος ἢ ἄδικος εἶναι δύναται ὁ θεός, οὔτε μὴν φρόνιμος ἢ ζῷον ἢ ὅσα ἄλλα ἀνθρώποις προσεῖναι δύναται· ἀνθρώπων γὰρ τὰ τοιαῦτα. καὶ εἰ μὴ χρὴ ζητοῦντας περὶ θεοῦ διδόναι αὐτῷ τὰ ἀνθρώποις προσόντα καλά, οὐδέν ἐστιν τοῦ λοιποῦ νοεῖν ἢ λέγειν ἢ τοῦτο μόνον ζητεῖν, τὸ τῆς προαιρέσεως αὐτοῦ, ἣν αὐτὸς συνεχώρησεν ἡμῖν νοεῖν, ὅπως κρινόμενοι ἀναπολόγητοι ὦμεν περὶ ὧν γνόντες οὐκ ἐφυλάξαμεν.","english":"First, if the evil one has been generated as a living being from God, it follows that he partakes of the same wickedness as the one who produced him. And Peter said: “Not at all; for we see many men who are good and have begotten evil children, and others who are evil and have had good children, and still others who are evil and have produced both good and evil, and others who are good and have fathered both evil and good. For instance, the first created man begot the unjust Cain and the just Abel.” To this Simon said: “You act foolishly, discussing God while using human examples.” And Peter said: “Then you tell us about God without using human examples, yet in such a way that what is said can be understood; but you will not be able. For what were you saying at the start? If the evil one has been generated from God, being of the same substance as him, he is evil. But when I showed, from the very example you gave, that from good men evil ones are born and from evil men good ones, you did not accept it, claiming the example was human. Hence now I do not even accept that God has been generated, because generation belongs to men, not to God. But neither can God be good or evil or just or unjust, nor wise nor a living being nor any other attributes that can belong to men; for such things are human. And if, when inquiring about God, we must not attribute to him the good qualities that belong to men, then there is nothing left to think or say, except to seek only this: his will, which he himself has permitted us to understand, so that we, being judged, may be without excuse concerning what we knew but did not observe.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν γὰρ","severity":"info","text":"This passage continues the dialectical exchange between Peter and Simon, structured as a rebuttal of Simon's premise about the origin of evil.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προβαλόντος","severity":"info","text":"The Greek term προβαλόντος (from προβάλλω) here means 'producer' or 'one who brings forth,' used in a generative sense parallel to γεννάω.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κάιν ... Ἄβελ","severity":"info","text":"The reference to Cain and Abel as sons of the first created man alludes to Genesis 4:1-16, used as an example of good and evil offspring from a single parent.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon refers to Simon Magus, a Samaritan heretic often portrayed in early Christian literature as a rival of Peter, representing Gnostic or dualist views.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ τῆς προαιρέσεως αὐτοῦ","severity":"info","text":"Peter concludes that only God's will (προαίρεσις) is knowable, not his attributes, a key theological point limiting human understanding of the divine.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνθρωπίνοις χρώμενος παραδείγμασιν","severity":"caution","text":"Simon's objection that human examples are inappropriate for discussing God reflects a methodological tension; the text may be read as either a critique of anthropomorphism or a rhetorical ploy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'evil one' (ὁ πονηρός) refers to a specific figure (e.g., Satan) or a general principle of evil; the translation assumes a personal being."],"confidence":"high","notes":[]},{"i":292,"ref":"p292","source":"καὶ ὁ Σίμων ἀκούσας ἔφη· ὐ δυσωπήσεις με περὶ τῆς οὐσίας αὐτοῦ σιωπήσαντα περὶ τῆς προαιρέσεως αὐτοῦ ζητεῖν μόνης. ἔστιν γὰρ περὶ τῆς οὐσίας αὐτοῦ καὶ νοεῖν καὶ λέγειν, λέγω δὲ ἀπὸ τῶν ἀνθρώποις προσόντων καλῶν. οἷον πρόσεστιν ἀνθρώπῳ τὸ ζῆν καὶ τὸ τεθνάναι, ἀλλὰ τῷ θεῷ οὐ τὸ τεθνάναι, ἀλλὰ τὸ ζῆν, καὶ τὸ ζῆν αἰωνίως. ἔτι μὴν πρόσεστιν ἀνθρώποις τὸ κακοῖς εἶναι καὶ ἀγαθοῖς, τῷ δὲ θεῷ τὸ ἀσυγκρίτῳ ἀγαθῷ εἶναι. καὶ ἵνα μὴ εἰς πολὺ μηκύνω τὸν λόγον, τῶν προσόντων ἀνθρώποις τὰ κρείττονα αἰωνίως πρόσεστιν τῷ θεῷ. καὶ ὁ Πέτρος ἔφη· Λέγε μοι, Σίμων, πρόσεστιν ἀνθρώποις γεννᾶν κακοὺς καὶ ἀγαθοὺς καὶ ποιεῖν κακὰ καὶ ἀγαθά; καὶ ὁ Σίμων ἔφη· Πρόσεστιν. καὶ ὁ Πέτρος ἔφη· Ἐπεὶ οὕτως ἔφης, τῶν ἀνθρώποις προσόντων τὰ κρείττονα ἀπονέμειν δεῖ τῷ θεῷ· ἀνθρώπων γεννώντων κακοὺς καὶ ἀγαθούς, ὁ θεὸς ἀγαθοὺς μόνους γεννῆσαι δύναται, ἔτι τε τῶν ἀνθρώπων ποιούντων κακὰ καὶ ἀγαθά, αὐτὸς μόνον τὰ ἀγαθὰ ποιῶν τέρπεται. οὕτως περὶ θεοῦ ἢ οὐ δεῖ τὰ ἀνθρώποις προσόντα λέγειν καὶ σιωπᾶν ἔστιν ἢ τῶν ἀνθρώποις προσόντων καλῶν εὔλογόν ἐστιν ἀπονέμειν αὐτῷ τὰ κρείττονα, καὶ οὕτως πάντων καλῶν μόνος ἐστὶν αἴτιος. καὶ ὁ Σίμων· ὐκοῦν εἰ ὁ θεὸς μόνων τῶν καλῶν αἴτιός ἐστιν, τοῦ λοιποῦ τί ἐστιν νοεῖν ἢ ὅτι τὸ πονηρὸν ἑτέρα τις ἐγέννησεν ἀρχή, εἰ ἄρα γεννητόν ἐστιν; καὶ ὁ Πέτρος· ὔτε ἑτέρα τις δύναμις ἐγέννησεν τὸν πονηρὸν οὔτε ἀγέννητόν ἐστι τὸ κακόν, ὡς ἐπὶ τέλει δείξω· νῦν γὰρ ἀποδεῖξαί μοι πρόκειται (ὡς ἀπ' ἀρχῆς ὑπεσχόμην), ὅτι κατὰ πάντα τρόπον ὁ θεὸς ἄμεμπτός ἐστιν.","english":"And Simon, having heard, said: \"You will put me to shame, so that I am silent about his essence and seek only his choice. For it is possible both to think and to speak about his essence, I mean from the good qualities that belong to humans. For example, living and dying belong to humans, but to God belongs not dying, but living, and living eternally. Moreover, being evil and being good belong to humans, but to God belongs being incomparably good. And so that I may not prolong the discourse excessively, the better of the qualities that belong to humans belong eternally to God.\" And Peter said: \"Tell me, Simon, does begetting evil and good people and doing evil and good deeds belong to humans?\" And Simon said: \"It does.\" And Peter said: \"Since you have spoken thus, of the qualities that belong to humans, the better ones must be assigned to God. Since humans beget both evil and good people, God can beget only good people; and since humans do both evil and good deeds, he himself, doing only good deeds, takes pleasure. Thus concerning God, either one must not speak of the qualities that belong to humans and it is possible to be silent, or it is reasonable to assign to him the better of the qualities that belong to humans, and thus he alone is the cause of all good things.\" And Simon said: \"Therefore, if God is the cause only of good things, what else is there to think but that evil was begotten by some other principle, if indeed it is begotten?\" And Peter said: \"Neither did some other power beget the evil one, nor is evil unbegotten, as I will show at the end. For now it is my purpose to demonstrate (as I promised from the beginning) that in every way God is blameless.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οὐσίας","severity":"info","text":"The Greek term 'οὐσίας' (essence) is a key philosophical concept in this dialogue, distinguishing the nature of God from his will or choice (προαίρεσις).","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προαιρέσεως","severity":"info","text":"The term 'προαιρέσεως' (choice) is contrasted with 'οὐσίας' (essence), reflecting a distinction between God's inherent nature and his deliberate actions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the dialectical exchange between Simon and Peter, using a series of conditional arguments to refute the idea that God could be the source of evil.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The argument that God can only be the cause of good things, not evil, reflects a common theme in early Christian apologetics against Gnostic and dualistic cosmologies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The reasoning that God must possess only the better qualities of humans parallels similar arguments in Plato's 'Timaeus' and later Neoplatonic thought about divine attributes.","cites":[],"named_sources":["Plato Timaeus"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a textual issue: 'ὑ δυσωπήσεις' is likely a scribal error for 'οὐ δυσωπήσεις' (will you not put me to shame?), as the negative particle is expected for the sense.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὑ δυσωπήσεις' is ambiguous: it may be a corruption of 'οὐ δυσωπήσεις' (will you not put me to shame?) or an interjection 'ὦ' (O!) with a verb, but the context favors the negative reading."],"confidence":"high","notes":[]},{"i":293,"ref":"p293","source":"δεδώκαμεν οὖν ὅτι ὁ θεὸς τῶν ἀνθρώποις προσόντων τὰ κρείττονα ἀσυγκρίτως ἔχει. διὸ καὶ ἐνδέχεται αὐτὸν προβολέα γενέσθαι τῶν τεσσάρων οὐσιῶν, θερμοῦ λέγω καὶ ψυχροῦ, ὑγροῦ τε καὶ ξηροῦ. ταῦτα μὲν ὡς πρῶτα ἁπλᾶ καὶ ἀμιγῆ ὄντα πρὸς οὐθέτερον ἔχει τὴν ὄρεξιν, προβληθέντα δὲ ὑπὸ τοῦ θεοῦ καὶ ἔξω κραθέντα γενέσθαι ζῷον, προαίρεσιν ἔχον ὀλοθρεῦσαι κακούς. καὶ οὕτως ἐξ αὐτοῦ πάντων γεγενημένων ὁ πονηρὸς οὔτε ἄλλοθέν ἐστιν οὔτε ἀπ' αὐτοῦ τοῦ πάντα πεποιηκότος θεοῦ τὴν κακίαν εἴληφεν, παρ' ᾧ ὑπάρχειν ἀδύνατόν ἐστιν, ὅτι αἱ μὲν οὐσίαι οὐθέτεραι οὖσαι, πεφιλοκρινημέναι ἐξ αὐτοῦ προβέβληνται, καὶ ἔξω αὐΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nταῖς κραθείσαις ὑπὸ τῆς αὐτοῦ τέχνης βουλήσει συμβέβηκεν ἡ πρὸς τὸν τῶν κακῶν ὄλεθρον ἐπιθυμία–ἀγαθοὺς δὲ ἡ συμβεβηκυῖα κακία ὀλοθρεῦσαι οὐ δύναται, οὐδ' εἰ βουληθείη· νόμῳ γὰρ κατὰ τῶν ἁμαρτανόντων τὴν ἐξουσίαν ἔχει. ἀγνοῶν οὖν τὸν ἑκάστου τρόπον τὴν κατ' αὐτῶν λαμβάνει διάπειραν καὶ διελέγξας τιμωρεῖ. καὶ ὁ Σίμων ἔφη· Δυνατὸς οὖν ὑπάρχων ὁ θεὸς κιρνᾶν τὰ στοιχεῖα καὶ ποιεῖν κράσεις πρὸς ἃς βούλεται γενέσθαι προαιρέσεις, διὰ τί μὴ ἀγαθῶν προαιρετικὴν ἐποίει τὴν ἑκάστου κράσιν; καὶ ὁ Πέτρος· Νῦν ἡμῖν ὁ λόγος πρόκειται δεῖξαι πῶς ἐγένετο ὁ πονηρός, εἴπερ γέγονεν, καὶ ὑπὸ τίνος· τὸ δὲ εἰ ἀμέμπτως, ὁπόταν διεξίω τὸν νῦν ἡμῖν προκείμενον λόγον, τότε τὸ πῶς καὶ διὰ τί ἐγένετο δείξω καὶ ὅτι ἄμεμπτος ὁ πεποιηκὼς πληροφορήσω.","english":"We have therefore shown that God incomparably possesses the better of the qualities that belong to human beings. Hence it is possible for him to be the projector of the four substances, I mean hot and cold, wet and dry. These, as primary, simple, and unmixed, have an inclination toward neither, but when projected by God and blended externally, they become a living being, having a choice to destroy the wicked. And thus, with all things having come from him, the evil one is neither from elsewhere nor has he received wickedness from the all-creating God himself, in whom it is impossible for it to exist, because the substances, being neutral, have been projected from him after being distinguished, and externally, by the mixture wrought by his art, the desire for the destruction of the wicked has come to be according to his will—but the evil that has come to be cannot destroy the good, even if it wished; for it has authority by law only over those who sin. Therefore, being ignorant of each person's character, it makes trial of them, and having convicted them, it punishes. And Simon said: \"Since God is able to mix the elements and make mixtures for whatever choices he wishes to come into being, why did he not make the mixture of each one choice-worthy of good things?\" And Peter said: \"Now our task is to show how the evil one came to be, if indeed he came to be, and by whom; but whether blamelessly, when I go through the account now before us, then I will show how and why he came to be, and I will fully demonstrate that the maker is blameless.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προβολέα","severity":"info","text":"The term προβολέα (projector) is a key concept in Clement's cosmology, denoting God's emission of the four primary substances without emanationist overtones.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τεσσάρων οὐσιῶν","severity":"info","text":"The four substances (hot, cold, wet, dry) reflect ancient Greek elemental theory, notably from Empedocles, adapted here to a monotheistic framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a theological argument on the origin of evil, then shifts to a dialogic exchange where Simon poses a theodicean objection and Peter defers a full answer.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The idea that evil arises from the mixture of neutral substances and has authority only over sinners parallels themes in early Christian theodicy, e.g., in Origen's De Principiis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προβέβληνται","severity":"caution","text":"The Greek text at this point is uncertain; the reading προβέβληνται (have been projected) is adopted, but manuscript variants may affect the sense of divine agency.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἔξω αὐΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ' appears to be a scribal or editorial intrusion, not part of the original text; the reading follows the English draft's 'externally'."],"confidence":"medium","notes":[]},{"i":294,"ref":"p294","source":"πλὴν ἔφαμεν ὑπὸ θεοῦ προβεβλῆσθαι τὰς τέσσαρας οὐσίας, καὶ οὕτως βουλῇ τοῦ συγκρίναντος συμβέβηκεν ὡς ἠθέλησεν ἡ τῶν κακῶν προαίρεσις. εἰ γὰρ παρὰ τὴν προαίρεσιν αὐτοῦ ἢ ἐξ ἄλλης τινὸς οὐσίας ἢ καὶ προφάσεως συμβεβήκει, οὐκ ἦν ἂν τῷ θεῷ τὸ τῆς βουλῆς βέβαιον· μήπως αὐτοῦ μὴ βουλομένου ἡγεμόνες αἰεὶ κακίας συμβήσωνται προσπολεμοῦντες αὐτοῦ τοῖς βουλήμασιν. ἀλλὰ ταῦτα οὕτως ἔχειν ἀδύνατον. οὐδὲν γὰρ ζῷον καὶ ταῦτα ἡγεμονικὸν ἐκ συμβεβηκότος γενέσθαι δύναται· ἀνάγκη γὰρ πᾶν τὸ γινόμενον ὑπό τινος γίνεσθαι. καὶ ὁ Σίμων· Τί δέ; εἰ ἡ ὕλη αὐτῷ σύγχρονος οὖσα καὶ ἰσοδύναμος ὡς ἐχθρὰ προβάλλει αὐτῷ ἡγεμόνας, ἐμποδίζοντας αὐτοῦ τοῖς βουλήμασιν; καὶ ὁ Πέτρος· ἰ ἀίδιός ἐστιν ἡ ὕλη, οὐδὲ ἐχθρὰ τινός ἐστιν· τὸ γὰρ αἰεὶ Χν καὶ ἀπαθές ἐστιν, ἀπαθὲς δὲ Χν μακάριόν ἐστιν, μακάριον δὲ Χν ἔχθρας δεκτικὸν γενέσθαι οὐ δύναται, ἀιδίῳ κτίσει στερηθῆναί τινος μὴ πεφοβημένη. πῶς δὲ οὐχὶ μᾶλλον ἀγαπᾷ τὸν δημιουργὸν ἡ ὕλη, ὁπότε φαίνεται καρποὺς ἐκφύουσα εἰς τροφὴν πάντων τῶν ὑπ' αὐτοῦ γεγενημένων; πῶς δ' οὐχ ὡς κρείττονα πεφόβηται, ὡς καὶ διὰ τῶν σεισμῶν τρέμουσα ὁμολογεῖ καὶ ὡς μεγάλα κυματουμένη τῷ διδασκάλῳ πλέοντι καὶ γαλήνην ἐπιτάξαντι τάχιστα πεισθεῖσα ἡσύχασε; τί δέ; καὶ οἱ δαίμονες οὐ μετὰ τοῦ φοβεῖσθαι καὶ προτιμᾶν ἐξέβαινον, ἄλλοι δὲ εἰς χοίρους εἰσελθεῖν πρότερον παρακαλοῦντες ἠξίουν ὡς μηδὲ τοῦ εἰς χοίρους εἰσελθεῖν ἄνευ τῆς αὐτοῦ συγχωρήσεως ἐξουσίαν ἔχοντες; καὶ ὁ Σίμων· Τί δέ; εἰ ἄψυχος οὖσα φύσιν ἔχει ἐκφύειν τὰ κακὰ καὶ τὰ ἀγαθά; καὶ ὁ Πέτρος·","english":"We said, however, that the four substances were projected by God, and thus by the will of the one who combined them, it came about as the choice of evils wished. For if it had happened contrary to his choice or from some other substance or pretext, the firmness of God's will would not be secure, lest, against his will, leaders of evil should always come together, warring against his purposes. But it is impossible for these things to be so. For no living being, especially a ruling one, can come into being by accident; for everything that comes into being must come into being by something. And Simon said: What then? If matter, being coeval with him and of equal power, as an enemy projects leaders against him, hindering his purposes? And Peter said: If matter is eternal, it is not an enemy of anything; for what is eternal is also impassible, and what is impassible is blessed, and what is blessed cannot become receptive of enmity, not fearing to be deprived of anything by an eternal creation. And how does matter not rather love the creator, since it appears to produce fruits for the nourishment of all things generated by him? And how does it not fear him as superior, as it confesses even through earthquakes trembling, and as, when greatly agitated, it quickly obeyed the teacher sailing and commanding calm? What then? Did not the demons also come out with fear and respect, while others first begged to enter into swine, deeming it worthy that they did not even have the power to enter into swine without his permission? And Simon said: What then? If it is inanimate, does it have a nature to produce both evils and goods? And Peter said:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Peter argues that matter, if eternal, cannot be an enemy of God because it is impassible and blessed, and therefore incapable of enmity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προαίρεσις","severity":"info","text":"The Greek term προαίρεσις (proairesis) denotes 'choice' or 'deliberate purpose', here referring to the will of God in creation and the subsequent emergence of evil.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς χοίρους","severity":"info","text":"The reference to demons begging to enter swine alludes to the Gospel accounts of exorcism, particularly Mark 5:1–20 and Matthew 8:28–34, where Jesus permits demons to leave possessed persons.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The dialogue between Peter and Simon reflects the second-century Christian engagement with Middle Platonic cosmology, where matter (ὕλη) is often considered co-eternal with God and a source of evil.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative structure of the homily, with Peter refuting Simon's objections through a series of rhetorical questions and examples from nature and Scripture.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a lacuna after 'And Peter said:' at the end of the passage; the English draft marks this with a colon, but the original breaks off, leaving Peter's response to Simon's final question incomplete.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ τῶν κακῶν προαίρεσις' could be read as 'the choice of evils' (i.e., the deliberate choice of evil) or 'the choice of the evil ones' (i.e., the choice made by evil beings). The translation opts for the former.","The reference to 'leaders of evil' (ἡγεμόνες κακίας) is ambiguous: it may denote demonic powers or personified vices."],"confidence":"high","notes":[]},{"i":295,"ref":"p295","source":"Κατὰ τὸν λόγον τοῦτον οὔτε ἀγαθή ἐστιν οὔτε κακή, ὅτι μὴ προαιρέσει πράττει, ἄψυχος οὖσα καὶ ἀναίσθητος. διὸ καὶ ἐνταῦθα διιδεῖν ἔστι πῶς ἄψυχος οὖσα ἔμψυχα προβάλλει καὶ ἀναίσθητος οὖσα τεχνικὰ σχήματα τά τε ζσων καὶ φυτῶν δημιουργοῦσα φαίνεται. καὶ ὁ Σίμων· Τί δέ; εἰ ὁ θεὸς αὐτὸς ἐνεψύχωσεν αὐτήν, οὐκ αὐτὸς αἴτιός ἐστιν ὧν αὕτη τίκτει κακῶν; καὶ ὁ Πέτρος· ἰ ὁ θεὸς αὐτὴν ἐνεψύχωσε κατὰ τὴν αὐτοῦ βούλησιν, τὸ αὐτοῦ πνεῦμα αὐτὴν ἐργάζεται καὶ οὐκέτι τῷ θεῷ ἐχθρόν τι ἐστὶν ἢ ἰσοδύναμον ἢ ἀδύνατον, ὅτι πᾶν τὸ γινόμενον ὑπ' αὐτοῦ ὡς θέλει γίνεται. ἀλλ' ἐρεῖς· ὐτὸς τῆς κακίας αἴτιος, εἴπερ αὐτὸς δι' αὐτῆς ἐργάζεται τὰ κακά. ποῖα ἄρα ἐρεῖς τὰ κακά; ἑρπετὰ ἰοβόλα καὶ βοτάνας θανασίμους ἢ δαίμονας ἢ καὶ ἄλλα τινὰ τῶν ἀνθρώποις ὀχλεῖν δυναμένων; ἅπερ τὰ νῦν\n\nχαλεπὰ οὐκ ἂν ἦν, εἰ μὴ ἡμαρτήκει ὁ ἄνθρωπος, οὗ εἵνεκεν θάνατος παρεισῆλθεν· ἀναμαρτήτου γὰρ ὄντος τοῦ ἀνθρώπου οὐχ ἑρπετῶν ὁ ἰὸς εἰργάζετο, οὐ τῶν κακῶν βοτανῶν αἱ ἐνέργειαι, οὐ δαιμόνων ὀχλήσεις ἐγίνοντο οὐδὲ ἄλλο τι πάθος αὐτῷ προσεῖναι φύσιν εἶχε· δι' ἁμαρτίαν δὲ ἐκπεσὼν τοῦ ἀθάνατος εἶναι, ὡς ἔφην, παντὸς πάθους γέγονε δεκτικός. εἰ δὲ ἐρεῖς· Διὰ τί οὖν κατ' ἀρχὰς ἐγένετο ἡ ἀνθρωπεία φύσις θανάτου δεκτική; φημί σοι· Διὰ τὸ αὐτεξούσιον. εἰ γὰρ οὐκ ἦμεν θανάτου δεκτικοί, ἐπὶ αὐτεξουσίῳ ἁμαρτήματι τιμωρεῖσθαι ὡς ἀθάνατοι οὐκ ἐδυνάμεθα καὶ οὕτως διὰ τὸ ἀπαθὲς πλεῖόν τι κἂν τῇ προαιρέσει ἦμεν κακοί, ἢ καὶ δικαιοσύνη ἐξησθένει, τῶν κακὰς ἐχόντων προαιρέσεις αἰτίᾳ ἀπαθείας τιμωρηθῆναι μὴ δυναμένων. καὶ ὁ Σίμων πρὸς ταῦτα ἔφη·","english":"According to this reasoning, it is neither good nor evil, because it does not act by choice, being soulless and insensate. Hence it is possible to see here how, being soulless, it produces ensouled things, and being insensate, it appears to fashion the technical forms of both animals and plants. And Simon said: What then? If God himself ensouled it, is he not himself the cause of the evils which it brings forth? And Peter said: If God ensouled it according to his own will, his own spirit works it, and nothing is any longer hostile to God or equal in power or impossible, because everything that comes to be by him comes to be as he wills. But you will say: He is the cause of evil, if indeed he works evils through it. What then will you call evils? Venomous reptiles and deadly plants, or demons, or other things capable of troubling men? These things now grievous would not exist had not man sinned, on whose account death entered; for when man was sinless, the venom of reptiles did not work, the effects of evil plants did not occur, disturbances of demons did not happen, nor did any other suffering naturally belong to him; but by sin having fallen from being immortal, as I said, he became receptive of every suffering. And if you say: Why then was human nature originally made receptive of death? I say to you: Because of free will. For if we were not receptive of death, we could not be punished for a sin committed by free will as immortals, and thus, because of impassibility, we would have been even more evil in our choice, or justice would have been weakened, since those with evil choices could not be punished by reason of impassibility. And Simon said to these things:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κατὰ τὸν λόγον τοῦτον","severity":"info","text":"This phrase introduces a logical conclusion from the preceding argument about the four substances, emphasizing the deterministic nature of the reasoning.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προαιρέσει","severity":"info","text":"The term 'προαιρέσει' (by choice) is central to the argument, distinguishing voluntary action from deterministic causation, a key concept in early Christian moral theology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"αὐτεξούσιον","severity":"info","text":"The concept of 'αὐτεξούσιον' (free will) is a recurring theme in early Christian debates, particularly in response to Gnostic determinism, as seen in Clement's homilies.","cites":[],"named_sources":["Clement of Alexandria Stromata"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων· Τί δέ;","severity":"info","text":"This dialogue marker shifts the passage from exposition to a question-and-answer format, typical of the homily's rhetorical style, advancing the argument through Simon's objections.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θάνατος παρεισῆλθεν","severity":"info","text":"The phrase 'θάνατος παρεισῆλθεν' (death entered) echoes the biblical narrative of the Fall, particularly Genesis 3, where sin introduces mortality.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἀναμαρτήτου γὰρ ὄντος τοῦ ἀνθρώπου","severity":"info","text":"This passage reflects a later patristic tradition, such as in Irenaeus, that links human sin to the origin of evil, influencing subsequent theological discussions on theodicy.","cites":[],"named_sources":["Irenaeus Against Heresies"],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether 'αὐτὸς' refers to God or the substance in the phrase 'εἰ ὁ θεὸς αὐτὸς ἐνεψύχωσεν αὐτήν'; the reading assumes God as the subject based on context."],"confidence":"high","notes":[]},{"i":296,"ref":"p296","source":"Περὶ πονηροῦ τί ἔτι ἔχω ἕτερον λέγειν ἢ ὅτι ἐξ οὐκ ὄντων αὐτὸν ἐποίησεν ὁ θεός, καὶ κατὰ τοῦτο κακὸς ὁ ποιήσας, ὃς τὸ μὴ Χν ἐποίησεν εἶναι, καὶ ταῦτα δυνάμενος αὐτὸν ἀγαθὸν ποιῆσαι τῷ τὸν γενόμενον μηδὲ πρὸς κακίας προαίρεσιν ἰδίαν κεκτῆσθαι φύσιν; καὶ ὁ Πέτρος· Τὸ ἐξ οὐκ ὄντων αὐτὸν ποιῆσαι προαίρεσιν ἔχοντα ὅμοιόν ἐστιν ᾧ προειρήκαμεν λόγῳ ὅτι πρὸς τὸ χαίρειν αὐτὸν κακοῖς τὴν κρᾶσιν ποιήσας αὐτὸς αἴτιος φαίνεται τοῦ γενομένου. μιᾶς οὖν οὔσης τῆς ἀμφοτέρων ἐπιλύσεως τὸ διὰ τί χαίρειν αὐτὸν ἐπ' ὀλέθρου κακῶν ἐποίησεν ὕστερον ἐροῦμεν. καὶ ὁ Σίμων· ἰ αὐτεξουσίους ἐποίησε καὶ τοὺς ἀγγέλους, ὁ δὲ πονηρὸς ἀπέστη τοῦ δίκαιος εἶναι, καὶ διὰ τοῦτο ἀρχῇ τετίμηται, ὁ τιμήσας δι' οὗ τετίμηκεν ὡς κακοῖς χαίρων φαίνεται. καὶ ὁ Πέτρος· ἰ ἀποστάντα αὐτὸν ὁ θεὸς ἄρχειν τῶν ὁμοίων κατέστησε, νόμῳ τὴν τιμωρίαν ἐπάγειν τοῖς ἁμαρτάνουσι κελεύσας αὐτῷ, οὐκ ἄδικός ἐστιν. εἰ δὲ ὅτι ἀποστάντα τετίμηκε, τὸ χρήσιμον ὁ τιμήσας προεῖδεν, ὅτι καὶ ἡ τιμὴ πρόσκαιρος καὶ ὅτι δίκαιον τοὺς κακοὺς ὑπὸ κακοῦ ἄρχεσθαι καὶ ἁμαρτάνοντας ὑπ' αὐτοῦ τιμωρεῖσθαι. καὶ ὁ Σίμων· Μήτι ἀεὶ ὢν καὶ οὕτως ἀναιρεῖται τὰ τῆς μοναρχίας, συναρχούσης καὶ ἑτέρας τῆς κατὰ τὴν ὕλην δυνάμεως; καὶ ὁ Πέτρος· ἰ διάφοροί εἰσι ταῖς οὐσίαις, διάφοροί εἰσι καὶ ταῖς δυνάμεσι, καὶ ὁ κρείττων ἄρχει τοῦ ἥττονος· εἰ δὲ τῆς αὐτῆς εἰσιν οὐσίας, τότε ἰσοδύναμοι τυγχάνουσι καὶ ὁμοίως ἀγαθοὶ ἢ κακοί. ὅτι δὲ οὔκ εἰσιν ἰσοδύναμοι, φαίνονται·","english":"Concerning the evil one, what more can I say than that God made him from non-existence, and according to this, the maker is evil, who made what was not to be, and this while being able to make him good, since the one who came to be does not possess by nature any personal inclination toward wickedness? And Peter said: Making him from non-existence while he possesses free choice is similar to the argument we previously stated, that by making the mixture so that he rejoices in evils, the maker himself appears responsible for what came to be. Since the resolution of both is one, we will later state why he made him rejoice in the destruction of evils. And Simon said: He also made the angels self-determined, but the evil one departed from being just, and for this reason he has been honored with rule; the one who honored him, through the one he honored, appears as rejoicing in evils. And Peter said: If God, when he had departed, appointed him to rule over those like him, commanding him by law to inflict punishment on those who sin, he is not unjust. But if he honored him when he had departed, the one who honored him foresaw the usefulness, that the honor is temporary and that it is just for the evil to be ruled by an evil one and for those who sin to be punished by him. And Simon said: If he always exists, and thus the principle of monarchy is abolished, with another power according to matter co-ruling? And Peter said: If they are different in substance, they are also different in powers, and the stronger rules the weaker; but if they are of the same substance, then they are equal in power and equally good or evil. But that they are not equal in power is evident.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πονηρός","severity":"info","text":"The Greek term πονηρός (ponēros) here refers to 'the evil one,' likely a personified principle or entity, not merely abstract evil. In this homily, it is debated whether God is responsible for its existence and actions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αὐτεξούσιος","severity":"info","text":"αὐτεξούσιος (autexousios) means 'self-determined' or 'free-willed.' It is used here of both humans and angels, indicating a key theological concept in the homily: the capacity for independent choice, which grounds moral responsibility.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a dialectical exchange between Simon and Peter, typical of the homily's narrative structure. Each speaker presents a theological objection or defense, advancing the argument about the origin and nature of evil.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The debate reflects second-century Christian engagement with Gnostic and Middle Platonic ideas about the origin of evil, particularly the question of whether a good God can be responsible for a malevolent principle. The homily defends divine justice.","cites":[],"named_sources":["Kelly 2006"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that God made the evil one 'from non-existence' (ἐξ οὐκ ὄντων) parallels early Christian creation ex nihilo theology, but here it is used to challenge divine responsibility, a move rebutted by Peter's appeal to free choice.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a lacuna or uncertain reading at the point where Simon's speech begins after 'καὶ ὁ Σίμων· ἰ' (line 7). The 'ἰ' may be a scribal mark or abbreviation; the English draft supplies 'He also made...' but the exact wording is conjectural.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'πονηρός' (the evil one) is ambiguous: it may denote a specific fallen angel (e.g., the devil) or a more abstract principle of evil. The homily does not clearly distinguish.","The phrase 'ἐξ οὐκ ὄντων' (from non-existence) is ambiguous: it could mean creation from absolute nothing or from pre-existing matter; the context suggests the former, but the homily elsewhere engages with materialist cosmologies."],"confidence":"high","notes":[]},{"i":297,"ref":"p297","source":"ὑπὸ γὰρ τοῦ δημιουργοῦ ἡ ὕλη εἰς οἷον ἠθέλησε κόσμου ἠνέχθη σχῆμα καὶ μήτιγε ἔστιν εἰπεῖν ὅτι ἀεὶ ἦν οὐσία οὖσα, οὐχ ὕλη ὡς θεοῦ ταμεῖον. οὐ γὰρ ἔστιν εἰπεῖν· Ἠν ποτε, ὅτε ἀκτήμων ἦν ὁ θεός, ἀλλὰ ἀεὶ ἦν μόνος ἄρχων αὐτῆς. διὸ καὶ ἀίδιος μονάρχης καὶ ἐπὶ ταύτῃ τῇ ὑποθέσει καλῶς ἂν λέγοιτο ἀιδίου ὄντος καὶ τοῦ ἄρχοντος καὶ τοῦ ἀρχομένου. καὶ ὁ Σίμων ἔφη· Τί οὖν; εἰ ἑαυτὸν ἐποίησεν ὁ πονηρός; καὶ οὕτως ἀγαθὸς ὁ θεός, ὅτι εἰδὼς αὐτὸν ἐπὶ κακῷ ἐσόμενον, γινόμενον αὐτὸν οὐκ ἀνεῖλεν ὅτε ὡς ἀτελὴς ἀναιρεθῆναι δυνατὸς ἦν; εἰ γὰρ ἐξαίφνης συμβέβηκε καὶ ταῦτα τέλειος, [καὶ ταῦτα τέλειος] καὶ διὰ ταῦτα προσπολεμεῖ τῷ δημιουργῷ ὡς ἐξαίφνης ἰσοδύναμος αὐτῷ γεγονώς. καὶ ὁ Πέτρος· Ἀδύνατα λέγεις· καὶ γὰρ κατ' ὀλίγον γινόμενον αὐτὸν ὡς ἐχθρὸν ὑπ' αὐτοῦ προαιρέσει ἀνελεῖν ἠδύνατο. καὶ προγινώσκων γίνεσθαι αὐτὸν οὐ καλόν, οὐκ ἂν συνεχώρει, εἰ μὴ πρὸς τὸ αὐτῷ χρήσιμον γινόμενον ἠπίστατο. καὶ τέλειος\n\nἐξαίφνης ἀφ' ἑαυτοῦ γενέσθαι οὐχ οἷός τε ἦν· ἑαυτὸν γὰρ ὁ μήπω ὢν πλάττειν οὐκ ἐδύνατο οὔτε ἐξ οὐκ ὄντων γενέσθαι τι οὐσίαν ἔχειν δύναται καὶ γεννητὸν ὑπάρχον τῷ ἀεὶ ἰσοδυναμεῖν οὐκ ὀρθῶς ἂν εἴποι τις. καὶ ὁ Σίμων· Μήτι οὖν τῶν πρὸς τί ἐστι καὶ οὕτως πονηρόν ἐστι; κακὸν μὲν Χν ὡς ὕδωρ πυρί, ἀγαθὸν δὲ τῇ εὐκαίρως διψώσῃ γῇ·","english":"by the craftsman, matter was brought into whatever form of cosmos he wished, and indeed it is possible to say that substance always existed, not as matter, as a treasury of God. For it cannot be said: There was a time when God was without property, but he was always the sole ruler of it. Therefore he is eternal monarch, and on this hypothesis it would be well said that both the ruler and the ruled are eternal. And Simon said: What then? If the evil one made himself? And thus is God good, that knowing he would be for evil, he did not destroy him when, as incomplete, he was capable of being destroyed? For if it happened suddenly and he was perfect, and because of this he wars against the craftsman as having suddenly become equal in power to him. And Peter said: You speak of impossibilities; for he could have destroyed him gradually as he came into being, as an enemy, by his own choice. And if he foreknew that he would become not good, he would not have permitted it, unless he knew that his coming into being was useful to him. And it was not possible for him to become perfect suddenly from himself; for he who did not yet exist could not fashion himself, nor can anything come into being from non-existence and have substance, and one would not rightly say that what is generated is always equal in power. And Simon said: Is it then among the relative, and thus is it evil? Evil as water to fire, but good to the earth that is seasonably thirsty.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὕλη","severity":"info","text":"Here ὕλη (matter) is contrasted with οὐσία (substance), reflecting a philosophical distinction: matter is passive, while substance is eternal and under God's rule.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δημιουργός","severity":"info","text":"δημιουργός (craftsman) is a standard term for the creator god in Middle Platonic and Gnostic contexts, used here by Peter to assert God's orderly agency over pre-existent matter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀίδιος μονάρχης","severity":"info","text":"The phrase 'eternal monarch' echoes Hellenistic-Jewish and early Christian apologetic claims of God's sole, eternal sovereignty, countering Gnostic or dualist notions of a limited creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων ἔφη","severity":"info","text":"Simon's question introduces a logical objection: if the evil one is self-made, God's foreknowledge and inaction imply complicity. This is a standard dialectical move in the homily's debate format.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"ὕδωρ πυρί","severity":"info","text":"The analogy of water to fire (evil relative to context) parallels Stoic and Aristotelian discussions of relative goods and evils, and appears in other early Christian texts (e.g., Shepherd of Hermas).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ ταῦτα τέλειος","severity":"caution","text":"The repeated phrase 'καὶ ταῦτα τέλειος' may be a scribal dittography; the sense is that the evil one, if suddenly perfect, would be equal in power to the craftsman.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a possible dittography at 'καὶ ταῦτα τέλειος'; the translation treats it as a single instance. The phrase 'ἐξαίφνης' (suddenly) may imply instantaneous creation, but the argument denies its possibility."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":298,"ref":"p298","source":"ὥσπερ γε καὶ σίδηρος εἰς μὲν γεωργίαν καλός, εἰς δὲ φόνους κακός–καὶ ἡ ἐπιθυμία δὲ εἰς μὲν γάμους οὐ κακή, εἰς δὲ μοιχείαν χαλεπή–ὡς καὶ τὸ φονεῦσαι κακόν, ἀλλὰ τῷ φονεύσαντι πρὸς ὃ βεβούλευται καλόν–καὶ ἡ πλεονεξία κακόν, ἀλλὰ τῷ πλεονεκτοῦντι ἡδύ–καὶ ὅσα τοιαῦτα τυγχάνει, τοῦτον περιέχει τὸν τρόπον. τούτῳ δὲ τῷ λόγῳ οὔτε τὸ κακὸν κακόν ἐστιν οὔτε τὸ ἀγαθὸν ἀγαθὸν τυγχάνει· ἑκάτερον γὰρ τὸ ἕτερον ἐργάζεται. μήτιγε τὸ δοκοῦν κακῶς γίνεσθαι εὐφραίνει μὲν τὸν ποιοῦντα, κολάζει δὲ τὸν πάσχοντα; καὶ εἰ ἄδικον δοκεῖ τὸ ἑαυτὸν ἀγαπήσαντα εὐφραίνειν ὡς δυνατόν ἐστι, [καὶ] διὰ τοῦτο χαλεπὰ πείσεσθαι ὑπὸ δικαίου δικαστοῦ περὶ τοῦ ἑαυτὸν ἠγαπηκέναι, τίνι οὐκ ἄδικον φαίνεται; καὶ ὁ Πέτρος· Ἑαυτὸν χρὴ κολάζειν τότε τῇ ἐγκρατείᾳ, ὅταν ἡ ἐπιθυμία πρὸς ἑτέρου βλάβην ὁρμῆσαι θέλῃ, εἰδότα ὅτι ὁ πονηρὸς τοὺς μὲν κακοὺς ἀνελεῖν δύναται, ἀπ' ἀρχῆς τὴν κατ' αὐτῶν εἰληφὼς ἐξουσίαν· καὶ οὔπω τοῦτο κακὸν τοῖς κακὰ πράξασιν, ἀλλὰ τὸ μετὰ τὴν ἀναίρεσιν τὰς ψυχὰς αὐτῶν κολαζομένας διαμένειν, τοῦτο ὄντως εἶναι χαλεπὸν δικαίως τὸν κακῶς προδιωρισμένον ὀρθῶς ἔχειν εἰπόντος· οὗ εἵνεκεν παραιτεῖσθαι χρή (ὡς ἔφην) βραχείας χάριν ἡδονῆς ἄλλον ἀδικεῖν πρὸς τὸ μὴ αὑτόν τινα ὀλίγης χάριν ἡδονῆς ἀιδίῳ περιβαλεῖν κολάσει. καὶ ὁ Σίμων· Μήτι οὖν οὐκ ἔστι τῇ φύσει πονηρὸν ἢ ἀγαθόν, ἀλλὰ νόμῳ διαφέρει καὶ ἔθει... παρὰ Πέρσαις ἴδιον τὸ γαμεῖν μητέρας, ἀδελφάς, θυγατέρας, ἄλλοις δὲ ὥσπερ χαλεπώτατον ἀπηγόρευται. ὅθεν τῶν κακῶν μὴ ὡρισμένων πᾶσι τὴν ἐκ θεοῦ κρίσιν προσδοκᾶν οὐκ ἔστι. καὶ ὁ Πέτρος ἔφη·","english":"Just as iron is good for farming but bad for murder, and desire is not bad for marriage but grievous for adultery, and as killing is evil but good for the one who has planned to kill, and greed is evil but pleasant for the greedy, and all such things are of this kind. By this reasoning, evil is not evil nor is good good, for each produces the other. Does not what seems to happen badly delight the doer but punish the sufferer? And if it seems unjust that one who loves himself should delight as far as possible, and for this reason suffer harshly at the hands of a just judge for having loved himself, to whom does it not appear unjust? And Peter said: One must then restrain oneself with self-control when desire wishes to rush to the harm of another, knowing that the wicked one can destroy the wicked, having received authority over them from the beginning; and this is not yet evil for those who have done evil, but that after destruction their souls remain punished, this is truly grievous, since the one who has rightly defined the evil beforehand has spoken correctly; for this reason one must (as I said) avoid wronging another for the sake of brief pleasure, so as not to envelop oneself in eternal punishment for the sake of a little pleasure. And Simon said: Is it not then that evil or good is not by nature, but differs by law and custom... Among Persians it is customary to marry mothers, sisters, daughters, while for others it is forbidden as most grievous. Hence, since evils are not defined for all, there is no expectation of judgment from God. And Peter said:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ γε καὶ σίδηρος ... τοῦτον περιέχει τὸν τρόπον","severity":"info","text":"A series of analogies (iron, desire, killing, greed) illustrates moral relativism, each ending with a similar pattern: X is Y for one purpose, Z for another.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"μήτιγε τὸ δοκοῦν κακῶς γίνεσθαι εὐφραίνει μὲν τὸν ποιοῦντα, κολάζει δὲ τὸν πάσχοντα","severity":"info","text":"Peter's rhetorical question challenges Simon's relativism: the same act can delight the agent and punish the patient, implying objective moral asymmetry.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγκρατείᾳ","severity":"info","text":"Encraty, 'self-control' or 'continence,' is a key virtue in early Christian ascetic discourse, here presented as the remedy against harmful desire.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"παρὰ Πέρσαις ἴδιον τὸ γαμεῖν μητέρας, ἀδελφάς, θυγατέρας","severity":"info","text":"Simon cites Persian endogamy as a cultural counterexample to universal moral norms, a topos in Greek ethnographic literature (e.g., Herodotus).","cites":[],"named_sources":["Herodotus Histories"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"καὶ ὁ Πέτρος ἔφη","severity":"info","text":"The dialogue format between Peter and Simon reflects the Pseudo-Clementine literary tradition, where Peter defends Christian orthodoxy against Simonian gnostic or relativist views.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ οὔπω τοῦτο κακὸν τοῖς κακὰ πράξασιν","severity":"caution","text":"The Greek syntax is compressed: 'and this is not yet evil for those who have done evil' — the sense is that death is not the punishment; the real evil is post-mortem punishment of souls.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν κακῶς προδιωρισμένον ὀρθῶς ἔχειν εἰπόντος' is obscure; it likely refers to the one who has correctly defined evil beforehand, but the referent is unclear.","The text breaks off mid-sentence after 'καὶ ὁ Πέτρος ἔφη·' in the Greek, leaving Peter's response incomplete."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":299,"ref":"p299","source":"ὐ δύνασαι τοῦτο συστῆσαι· πᾶσι γὰρ φαίνεται ὅτι τὸ μητράσι μίγνυσθαι μυσαρόν, κἂν Πέρσαι, μόριον ὑπάρχοντες τοῦ παντός, ὑπὸ κακοῦ ἔθους τῆς μυσαρᾶς αὐτῶν πράξεως τὸ ἄνομον μὴ ἀντιλαμβάνωνται. ὡς καὶ Βρεττανοὶ ἐμφανῶς ἐπὶ πάντων κοινωνοῦσι καὶ οὐκ αἰδοῦνται–καὶ ἄλλοι σάρκας ἀνθρώπων ἐσθίουσι καὶ οὐ μυσάττονται, καὶ ἕτεροι κυνῶν–καὶ ἄλλοι ἄρρητα πράσσουσιν. οὕτως οὐ χρὴ αἰσθήσει ὑπὸ ἔθους τοῦ κατὰ φύσιν ἐκτραπείσῃ τὰς κρίσεις ποιεῖσθαι. καὶ γὰρ τὸ φονευθῆναι κακόν ἐστι, κἂν μὴ πάντες λέγωσιν ὅτι μηδεὶς αὐτοπαθεῖν θέλει, καὶ κλοπῇ οὐδεὶς ἐπὶ τῇ ἑαυτοῦ κολάσει ἥδεται. κἂν οὖν ἑνὸς οὐδήποτε ὁμολογουμένου εἶναι ἁμαρτήματα, ἐξ ἀνάγκης καὶ τρίτην κρίσιν πρὸς τὰ ἁμαρτήματα ὀρθῶς ἔστι προσδοκᾶν. ταῦτα τοῦ Πέτρου εἰπόντος ὁ Σίμων ἀπεκρίνατο· ἰ οὕτως σοι δοκεῖ τὰ κατὰ τὸν πονηρὸν εἶναι, εἰπέ μοι. καὶ ὁ Πέτρος· Μεμνήμεθα τοῦ κυρίου ἡμῶν καὶ διδασκάλου ὡς ἐντελλόμενος εἶπεν ἡμῖν· «Τὰ μυστήρια ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου φυλάξατε»· διὸ καὶ «τοῖς αὐτοῦ μαθηταῖς κατ' ἰδίαν ἐπέλυε» τῆς τῶν οὐρανῶν βασιλείας τὰ μυστήρια. σοὶ δὲ πολεμοῦντι ἡμᾶς καὶ μηδὲν ἕτερον διασκοποῦντι ἢ τὰ ἡμέτερα (εἴτε ἀληθῆ ὄντα εἴτε ψευδῆ) τὰ ἀπόρρητα λέγειν ἀσεβεῖν ἐστιν. ἀλλ' ἵνα μὴ δόξωσί τινες τῶν παρεστώτων ὅτι ἀδυνατῶν","english":"You cannot establish this; for it is evident to all that intercourse with mothers is abominable, even if the Persians, being a part of the whole, do not perceive the lawlessness of their abominable practice due to evil custom. Just as the Britons openly have intercourse in the sight of all and are not ashamed—and others eat human flesh and are not disgusted, and others eat dogs—and others do unspeakable things. Thus one must not make judgments by a sense that has been perverted from the natural by custom. For being killed is evil, even if not all say that no one wishes to suffer it, and no one delights in theft when it is his own punishment. Even if there is one universally acknowledged sin, it is necessarily possible to expect a third judgment concerning sins correctly. When Peter said this, Simon answered: If this is how you think things concerning the evil one are, tell me. And Peter: We remember our Lord and teacher saying to us as a command: \"Keep the mysteries for me and the sons of my house\"; therefore \"he explained to his disciples in private\" the mysteries of the kingdom of the heavens. But for you, who war against us and examine nothing else than our affairs (whether true or false), it is impiety to speak the secret things. But so that some of those present may not think that I am unable","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Πέρσαι","severity":"info","text":"The reference to Persians as a group practicing incestuous marriage (mother-son intercourse) reflects a common Greco-Roman topos used to illustrate cultural relativism in moral arguments.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βρεττανοί","severity":"info","text":"The mention of Britons engaging in open intercourse and cannibalism draws on ancient ethnographic stereotypes, likely from Roman sources, to argue against custom as a moral guide.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ μυστήρια ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου φυλάξατε","severity":"info","text":"This saying attributed to Jesus is not found in canonical Gospels; it may reflect an apocryphal tradition or a Clementine redaction emphasizing esoteric teaching reserved for the inner circle.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα τοῦ Πέτρου εἰπόντος ὁ Σίμων ἀπεκρίνατο","severity":"info","text":"This passage marks a transition from Peter's moral argument to Simon's challenge, typical of the dialogue form in the Homiliae, where Peter refutes Simon Magus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυσαρόν","severity":"info","text":"The Greek term μυσαρόν (miasma, abominable) carries strong ritual and moral connotations, often used in early Christian polemic to denote pollution from forbidden acts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τρίτην κρίσιν","severity":"caution","text":"The phrase 'third judgment' is obscure; it may refer to a post-mortem judgment distinct from earthly and divine judgments, but the text does not clarify its precise meaning.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'third judgment' (τρίτην κρίσιν) is unclear; it may be a reference to an eschatological concept not fully explained in the surviving text.","The quotation attributed to Jesus about keeping mysteries is not attested in canonical scripture, leaving its source and authenticity uncertain."],"confidence":"high","notes":[]},{"i":300,"ref":"p300","source":"πρὸς τὰ ὑπὸ σοῦ·ηθέντα ἀποκρίνασθαι προφάσεως διαμηχανῶμαι, ἐρῶ πρότερον πυνθανόμενός σου εἰ τὸ μὴ ἀλγεῖν ἦν, τί ἂν ἔτι ἦν ὁ πονηρός; καὶ ὁ Σίμων ἔφη· ὐδέν. καὶ ὁ Πέτρος· Ἀρά γε τὸ πονηρὸν τὸ ἀλγεῖν ἐστι καὶ τὸ θανεῖν; καὶ ὁ Σίμων· Φαίνεται. καὶ ὁ Πέτρος· ὐκ ἄρα ὑπάρχει τὸ πονηρὸν ἀεί, ἀλλ' οὐδὲ μὴν ὑπάρξαι δύναται· τὸ γὰρ ἀλγῆσαι καὶ θανεῖν τῶν συμβαινόντων ἐστίν, ὧν οὐθέτερόν ἐστι παρούσης εὐσθενείας. τί γάρ ἐστιν ἀλγεῖν ἤ τι ἀναρμοστεῖν; τί δὲ θάνατος ἢ χωρισμὸς ψυχῆς ἀπὸ σώματος; οὔτ' οὖν ἁρμονίας οὔσης τὸ ἀλγεῖν ἔστι· τὸ γὰρ θανεῖν οὐδὲ ὅλως τῶν ὑπαρκτῶν ἐστιν, ὅτι θάνατος οὐδέν ἐστιν, ὡς ἔφην, ἢ χωρισμὸς ψυχῆς ἀπὸ σώματος, οὗ συμβάντος τὸ μὲν σῶμα φύσει ἀναίσθητον Χν λύεται, ἡ δὲ ψυχὴ αἰσθητὴ οὖσα ζῶσα ὑπάρχει– ὅθεν ἁρμονίας οὔσης οὐκ ἀλγεῖν ἔστιν, οὐκ ἀποθανεῖν, ἀλλ' οὐδὲ μὴν βοτάναι θανάσιμοι, οὐχ ἑρπετὰ ἰοβόλα οὐδὲ ἄλλο τι τοιοῦτον, οὗ τὸ τέλος θάνατος. ὅθεν ἀθανασίας ἐπικρατούσης εὐλόγως πάντα γεγονότα φανήσεται. ὅπερ καὶ οὕτως ἔσται, ὁπόταν δικαιοσύνης αἰτίᾳ ὁ ἄνθρωπος ἀθάνατος γένηται τῆς τοῦ Χριστοῦ εἰρηνικῆς ἐπικρατούσης βασιλείας, ὅτε αὐτοῦ καὶ ἡ κρᾶσις εὔκρατός ἐστιν, ἵνα μὴ ὀξείας πάσχῃ ὁρμάς, ἔτι τε καὶ γνῶσις ἄπταιστος, ἵνα μή τι τῶν κακῶν ὡς ἀγαθὸν προσαγορεύῃ, ἐκτός τε ἀλγῶν ἔσται, ἵνα μὴ θνητὸς ᾖ. καὶ ὁ Σίμων ἔφη· Ταῦτα μὲν ὀρθῶς ἔφης· πλὴν ἐν τῷ νῦν κόσμῳ οὐ δοκεῖ σοι παντὸς πάθους δεκτικὸς εἶναι ὁ ἄνθρωπος; λέγω δὲ ἐπιθυμίας, ὀργῆς, λύπης καὶ τῶν τοιούτων. καὶ ὁ Πέτρος· Καὶ ταῦτα τῶν συμβαινόντων ἐστίν, οὐ τῶν ἀεὶ ὄντων·","english":"I contrive a pretext to answer what you have said, but I will first ask you: if not feeling pain were the case, what would the evil one be then? And Simon said: Nothing. And Peter said: Then is evil pain and death? And Simon: It seems so. And Peter: Evil, then, does not exist always, nor can it even come to be; for pain and death are among the things that happen, neither of which is present when good health is present. For what is pain but a lack of harmony? And what is death but a separation of soul from body? So when harmony exists, pain does not exist; for death is not at all among the things that exist, because death is nothing, as I said, but a separation of soul from body, and when this occurs, the body, being by nature insensible, is dissolved, while the soul, being sentient, continues to live—hence, when harmony exists, there is no pain, no death, nor indeed deadly plants, venomous reptiles, or anything else of that sort whose end is death. Hence, when immortality prevails, all things will reasonably appear to have come into being. And this will be the case when, by reason of justice, man becomes immortal under the peaceful reign of Christ, when his mixture is well-tempered, so that he does not suffer sharp impulses, and also when his knowledge is infallible, so that he does not call any evil thing good, and when he is free from pain, so that he is not mortal. And Simon said: You have spoken rightly about these things; but in the present world, does it not seem to you that man is susceptible to every passion? I mean desire, anger, grief, and the like. And Peter said: These too are among the things that happen, not among the things that always exist.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προφάσεως διαμηχανῶμαι","severity":"info","text":"Peter's opening remark about contriving a pretext is ironic, as he immediately proceeds to a dialectical refutation of Simon's position on evil.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἁρμονία","severity":"info","text":"Harmony (ἁρμονία) here denotes a cosmic or bodily order; its absence is pain, and its full presence precludes death. The term echoes Stoic and Platonic usage.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς τοῦ Χριστοῦ εἰρηνικῆς ἐπικρατούσης βασιλείας","severity":"info","text":"The peaceful reign of Christ alludes to eschatological expectations in early Christian literature, e.g., the millennial kingdom, though no specific verse is quoted.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίμων","severity":"info","text":"Simon is Simon Magus, the Samaritan heretic often portrayed as Peter's antagonist in early Christian polemics, including the Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων ἔφη· ... καὶ ὁ Πέτρος·","severity":"info","text":"The passage follows a rapid question-and-answer format typical of Socratic dialogue, with Peter leading Simon to concede that evil is not a permanent substance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"περὶ πονηροῦ","severity":"info","text":"This argument that evil is not a permanent reality but a contingent condition influenced later Christian theodicies, though the Homiliae were not widely cited in the West.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'Χν λύεται' is unclear; the reading 'φύσει ἀναίσθητον λύεται' is adopted, meaning 'is dissolved by nature being insensible'."],"confidence":"high","notes":[]},{"i":301,"ref":"p301","source":"χρησίμως δὲ τῇ ψυχῇ συμβαίνοντα νῦν εὑρεθήσεται. ἥ τε γὰρ ἐπιθυμία ἐκ τοῦ πάντα καλῶς δημιουργήσαντος συμβαίνειν τῷ ζσῳ γεγένηται, ἵνα ὑπ' αὐτῆς ἀγόμενον πρὸς κοινωνίαν τὴν ἀνθρωπότητα πληθύνῃ, ἀφ' ἧς πλῆθος ἐκλογῆς κρειττόνων γίνεται πρὸς αἰώνιον ζωὴν ἐπιτήδειον. πλὴν ἄνευ ἐπιθυμίας τὴν πρὸς γυναῖκα κοινωνίαν οὐδεὶς ἂν ἀνεδέξατο, νῦν δὲ προφάσει ἡδονῆς ὡς ἑαυτῷ χαριζόμενος ὁ ἄνθρωπος τὸ ἐκείνου βούλημα ποιεῖ. πλὴν ἐάν τις τῇ ἐπιθυμίᾳ χρῆται πρὸς νόμιμον γάμον, οὐκ ἀσεβεῖ· πρὸς μοιχείαν δὲ ὁρμῶν δυσσεβεῖ καὶ διὰ τοῦτο τιμωρεῖται, ὅτι τῷ καλῶς τεθέντι ἐχρήσατο κακῶς. ἔτι τε ὁμοίως ἡ ὀργὴ ἐν ἡμῖν ἐξάπτεσθαι φύσιν ἔχειν εἴληφε παρὰ θεοῦ, ἵνα πρὸς ἄμυναν ἁμαρτημάτων ὑπ' αὐτῆς ἑλκώμεθα. πλὴν ἀμέτρῳ αὐτῇ τις χρησάμενος ἀδικεῖ, κατ' ἀξίαν δὲ χρώ μενος τὸ δίκαιον ἐκτελεῖ. ἀλλὰ καὶ λύπης ἐσμὲν δεκτικοί, ἵνα τὸ συμπαθητικὸν ἔχωμεν ἐπί τε θανάτῳ οἰκείων, γυναικὸς ἢ τέκνων ἢ ἀδελφῶν ἢ γονέων ἢ φίλων ἢ ἄλλων τινῶν· ἐπείπερ εἰ τὸ συμπάσχειν οὐκ εἴχομεν, ἀπάνθρωποι ἂν ἦμεν. ὁμῶς καὶ τὰ ἄλλα πάντα οἰκείως εὑρεθήσεται ἔχοντα, ἐάν γε διὸ γέγονε νοηθῇ. καὶ ὁ Σίμων· Διὰ τί δὲ καὶ ἄωροι τελευτῶσι καὶ περιοδικαὶ νόσοι γίνονται, ἔτι μὴν καὶ δαίμονες καὶ μανίαι καὶ πάθη παντοδαπά, κολάζειν μεγάλως δυνάμενα, ὑπάρχει; καὶ ὁ Πέτρος· Ὅτι οἱ ἄνθρωποι τὰ πάντα αὐτῶν τῇ ἡδονῇ χαριζόμενοι ἀπαρατηρήτως κοινωνοῦσι καὶ οὕτως ἡ τῶν σπερμάτων καταβολὴ ἀκαίρως ἐπιδοθεῖσα φυσικῶς τὰ μυρία ἐκφύει κακά. ἐχρῆν δὲ αὐτοὺς λογίζεσθαι ὅτι ὡς τοῦ φυτεῦσαι καὶ σπεῖραι καιρὸς ἐπιτήδειος ὥρισται, οὕτω","english":"Now it will be found that these things are beneficial to the soul. For desire was created in the living being by the one who made all things well, so that, led by it, he might increase humanity through intercourse, from which multitude a selection of better ones arises fit for eternal life. Indeed, without desire no one would undertake intercourse with a woman, but now, under the pretext of pleasure, as if gratifying himself, man does that one's will. Yet if one uses desire for lawful marriage, he does not impiety; but if he rushes to adultery, he acts impiously and is punished for this, because he used what was well established badly. Furthermore, similarly, anger has received from God the nature to be kindled in us, so that we may be drawn by it to the defense against sins. Yet if one uses it without measure, he does injustice, but using it appropriately he executes justice. But we are also capable of grief, so that we may have compassion at the death of relatives, wife, children, brothers, parents, friends, or others; for if we did not have fellow-feeling, we would be inhuman. Likewise, all other things will be found to be fitting, if indeed one understands why they came to be. And Simon said: Why then do untimely deaths occur, and periodic diseases, and also demons, and madness, and all kinds of sufferings capable of great punishment exist? And Peter said: Because men, gratifying everything to their own pleasure, have intercourse without observation, and thus the sowing of seeds, given at the wrong time, naturally produces countless evils. They ought to consider that just as a suitable time is appointed for planting and sowing, so","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"χρησίμως δὲ τῇ ψυχῇ συμβαίνοντα νῦν εὑρεθήσεται","severity":"info","text":"Peter argues that emotions like desire, anger, and grief are beneficial to the soul when used properly, a key point in the homily's moral psychology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιθυμία","severity":"info","text":"Desire is presented as divinely given for procreation, but its misuse (e.g., in adultery) leads to impiety and punishment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς αἰώνιον ζωὴν ἐπιτήδειον","severity":"info","text":"The phrase 'fit for eternal life' echoes New Testament language (e.g., John 3:16, 1 John 2:25) but is not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλὴν ἐάν τις τῇ ἐπιθυμίᾳ χρῆται πρὸς νόμιμον γάμον","severity":"info","text":"The distinction between lawful marriage and adultery reflects early Christian sexual ethics, as seen in contemporary moral teachings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων· Διὰ τί δὲ καὶ ἄωροι τελευτῶσι...","severity":"info","text":"Simon's question introduces a new objection about theodicy (untimely deaths, diseases, demons), which Peter then answers, maintaining the dialogue form.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁμῶς","severity":"caution","text":"The Greek text has 'ὁμῶς' (similarly), but the English draft reads 'Likewise'; the manuscript may have a variant or scribal error here.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἐκείνου βούλημα ποιεῖ' could refer to God's will or the will of the desire; the translation takes it as God's will.","The word 'ὁμῶς' may be a scribal error for 'ὁμοίως' (similarly), which is the reading adopted in the English draft."],"confidence":"high","notes":[]},{"i":302,"ref":"p302","source":"καὶ τοῦ κοινωνῆσαι ἐπιτηρήσιμοι ἡμέραι προσῳκείωνται. ἔνθεν γοῦν τις ἐκ τῆς Μωυσέως παραδόσεως μεμαθηκώς, αἰτιώμενος τὸν λαὸν ἐπὶ ἁμαρτίαις, υἱοὺς νεομηνιῶν τῶν κατὰ σελήνην καὶ σαββάτων ἀπεκάλει. ἀλλὰ καὶ κατ' ἀρχὰς τοῦ κόσμου οἱ ἄνθρωποι πολυετεῖς τε ἦσαν καὶ ἄνοσοι· ὁπότε δὲ ἀμελήσαντες τὴν παρατήρησιν ἀπέλιπον, ἔκτοτε κατὰ διαδοχὴν υἱοὶ ἀγνοίας αἰτίᾳ ὅτε μὴ δεῖ κοινωνοῦντες ὑπὸ μυρία πάθη τὰ ἑαυτῶν τιθέασι τέκνα. ὅθεν καὶ ὁ διδάσκαλος ἡμῶν περὶ τοῦ ἐκ γενετῆς πηροῦ καὶ ἀναβλέψαντος παρ' αὐτοῦ ἐξεταζόμενος, εἰ ὅτι ἥμαρτεν οὗτος ἢ οἱ γονεῖς αὐτοῦ, τυφλὸς ἐγεννήθη, ἀπεκρίνατο· « ὔτε οὗτός τι ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ, ἀλλ' ἵνα δι' αὐτοῦ φανερωθῇ ἡ δύναμις τοῦ θεοῦ» τῆς ἀγνοίας ἰωμένη τὰ ἁμαρτήματα. καὶ ἀληθῶς ἀγνοίας αἰτίᾳ τὰ τοιαῦτα γίνεται ἤτοι τῷ μὴ εἰδέναι πότε δεῖ κοινωνεῖν τῇ γαμετῇ, εἰ καθαρὰ ἐξ ἀφέδρου τυγχάνει. πλὴν ἃ προείρηκας πάθη ἐξ ἀγνοίας ἐστίν, οὐ μέντοι ἐκ πονηροῦ εἰργασμένα. προσέτι δὲ δὸς τὸν μὴ ἁμαρτάνοντα καὶ λάβε τὸν μὴ πάσχοντα, καὶ πρὸς τῷ μὴ πάσχειν καὶ ἄλλους αὐτὸν θεραπεῦσαι δυνάμενον εὑρήσεις. αὐτίκα γοῦν Μωυσῆς διὰ εὐσέβειαν ἀπαθὴς τὸν πάντα τῆς ζωῆς διετέλεσε χρόνον καὶ τοὺς ἰγυπτίους δι' ἁμαρτίας πάσχοντας εὐχαῖς ἰᾶτο. καὶ ὁ Σίμων· Ἔστω μὲν ταῦτα οὕτως ἔχειν· οὐ δοκεῖ σοι ἀδικωτάτη ἡ ἐν ἀνθρώποις ἀνωμαλία; ὃς μὲν γὰρ πένεται, ὃς δὲ πλουτεῖ–καὶ ὃς μὲν νοσεῖ καὶ ἕτερος ὑγιαίνει–καὶ ὁμῶς τοιαῦτά τινα μυρία ἐν τῷ ἀνθρωπίνῳ βίῳ. καὶ ὁ Πέτρος· ὐ συνορᾷς, ὦ Σίμων, ὅτι πάλιν ἐκτὸς τοῦ σκοποῦ τοὺς λόγους πέμπεις;","english":"and days suitable for intercourse have been assigned. Hence someone learned from the tradition of Moses, accusing the people of sins, called them sons of new moons according to the moon and of sabbaths. Moreover, at the beginning of the world, people were both long-lived and free from disease; but when they neglected and abandoned the observance, from then on, by succession, sons of ignorance, by reason of intercourse at the wrong time, subject their own children to countless afflictions. Hence also our teacher, when asked about the man blind from birth who regained his sight through him, whether this man or his parents had sinned that he was born blind, answered: \"Neither this man sinned nor his parents, but in order that through him the power of God might be made manifest,\" healing the sins of ignorance. And truly, such things happen by reason of ignorance, that is, from not knowing when one ought to have intercourse with one's wife, whether she is pure after menstruation. However, the afflictions I have mentioned are from ignorance, not wrought by evil. Moreover, grant the one who does not sin and take the one who does not suffer, and you will find him able not only not to suffer but also to heal others. For instance, Moses, through piety, passed the entire time of his life without suffering and healed the Egyptians, who were suffering because of sins, with prayers. And Simon said: \"Let these things be so; does not the inequality among men seem to you most unjust? For one is poor, another rich—and one is sick, another healthy—and countless such things in human life.\" And Peter said: \"Do you not see, Simon, that again you send your words outside the scope?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"υἱοὺς νεομηνιῶν τῶν κατὰ σελήνην καὶ σαββάτων","severity":"info","text":"The phrase 'sons of new moons and sabbaths' likely refers to a Jewish or early Christian polemic against those who observe lunar and sabbath cycles for ritual purity, possibly linked to calendrical disputes.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περὶ τοῦ ἐκ γενετῆς πηροῦ καὶ ἀναβλέψαντος παρ' αὐτοῦ","severity":"info","text":"This alludes to the Gospel story of the man born blind, healed by Jesus (cf. John 9:1-7). The teacher's answer echoes John 9:3, emphasizing divine power over sin-based causation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγνοίας αἰτίᾳ","severity":"info","text":"The phrase 'by reason of ignorance' is a key concept: the homily attributes suffering to ignorance of proper timing for intercourse, not to moral evil, distinguishing this from sin.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων· ... καὶ ὁ Πέτρος·","severity":"info","text":"The dialogue shifts to a debate between Simon and Peter, a common structural device in the Pseudo-Clementine literature, here introducing a question about cosmic injustice.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Μωυσῆς ... τοὺς Αἰγυπτίους ... εὐχαῖς ἰᾶτο","severity":"info","text":"Moses healing Egyptians through prayer parallels Jewish traditions of Moses as a wonder-worker (e.g., Philo, Josephus) and aligns with the homily's theme of piety overcoming suffering.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσῳκείωνται","severity":"caution","text":"The verb 'προσῳκείωνται' (have been assigned) is rare and may be a scribal error or variant; the sense is clear but the form is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'our teacher' is ambiguous: likely Jesus, but could be Peter or another apostolic figure in the homiletic context.","The phrase 'sons of new moons and sabbaths' may refer to a specific group or be a general polemic; the exact referent is unclear."],"confidence":"high","notes":[]},{"i":303,"ref":"p303","source":"περὶ πονηροῦ γὰρ ἡμῶν διαλεγομένων σὺ ἐκτροπὴν ποιήσας περὶ τῶν δοκούντων ἀτοπημάτων τὸν λόγον εἰσηγήσω· πλὴν καὶ εἰς αὐτὸ ἐρῶ. ὁ κόσμος ὄργανόν ἐστι τεχνικῶς γεγονός, ἵνα τῷ ἐσομένῳ ἄρρενι αἰωνίως ἡ θήλεια τίκτῃ δικαίους αἰωνίους υἱούς. οὐκ ἐδύναντο δὲ εὐσεβεῖς ἐνταῦθα ἀποτελεσθῆναι, εἰ μὴ ἦσαν οἱ ἐνδεεῖς οἷς ἐπικουρήσουσιν–ὁμοίως τε καὶ διὰ τοῦτό εἰσι καὶ νοσοῦντες, ὧν προνοήσουσι–καὶ τὰ ἑξῆς τοῦτον περιέχει τὸν λόγον. καὶ ὁ Σίμων· ὐκοῦν ἠτύχηται τοῖς ταπεινοῖς· πρὸς γὰρ τὸ ἀποτελεσθῆναι δικαίους αὐτοὶ κακουχοῦνται. καὶ ὁ Πέτρος· ἰ ἦν αἰώνιος ταπείνωσις αὐτῶν, ἀτυχία ἂν ἦν μεγίστη· ἀλλὰ πρὸς τῷ κλήρῳ τὰ ταπεινώματα καὶ ὑψώματα ἀνθρώποις γίνεται· ᾧ δ' ἂν μὴ ἀρέσκῃ ὁ κλῆρος, ἔνεστιν ἐκκλήτῳ χρησάμενον καὶ νομίμως διαδικασάμενον τὸν ὑπ' αὐτοῦ ὑπαλλάξαι βίον. καὶ ὁ Σίμων· Τίς οὗτος ὁ κλῆρος καὶ ἔκκλητος; καὶ ὁ Πέτρος· Τοῦτο ἑτέρου λόγου ἐξήγησίς ἐστι· πλὴν ἐὰν ἐπιτρέψῃς, δεῖξαί σοι δυνάμεθα πῶς ἀναγεννηθεὶς καὶ τὴν γένεσιν ὑπαλλάξας καὶ νομίμως βιώσας αἰωνίου τεύξει σωτηρίας. καὶ ὁ Σίμων ταῦτα ἀκούσας ἔφη· Μήτι νομίσῃς ὡς ἐπειδὴ εἰς ἕκαστον κεφάλαιον ζητῶν συνετιθέμην, ὡς πληροφορούμενος ἐφ' ἕτερον ἠρχόμην κεφάλαιον, ἀλλ' ὑπονοίας σοι τοῦ πείθεσθαι παρεῖχον, ἵνα ἐπ' ἄλλο ἔλθῃς κεφάλαιον, ὅπως πάσας τὰς διανοίας σου μαθὼν μὴ στοχαζόμενος καταγινώσκω σου, ἀλλὰ πεπληροφορημε νῦν δὲ τριῶν ἡμερῶν μοι συγχώρησον καὶ ἐλθὼν δείξω σε μηδὲν εἰδότα. Ταῦτα τοῦ Σίμωνος εἰπόντος καὶ ἐξιέναι μέλλοντος ὁ ἐμὸς ἔφη πατήρ· Βραχέα μου, Σίμων, ἐπακούσας, ὥς σοι φίλον ἐστί, πορεύου.","english":"For while we were discussing evil, you made a digression and introduced the argument about apparent improprieties. Nevertheless, I will speak to that as well. The world is an instrument skillfully made so that the female might eternally bear righteous eternal sons to the male who is to come. But pious ones could not be produced here unless there were those in need whom they would assist—and likewise for this reason there are also those who are sick, whom they will care for—and the rest of the discourse contains this argument. And Simon said: \"Then misfortune befalls the humble; for in order that the righteous be produced, they themselves are ill-treated.\" And Peter said: \"If their humiliation were eternal, it would be the greatest misfortune; but humiliations and exaltations come to people according to the lot; and if one is not pleased with the lot, it is possible, by using an appeal and legally pleading one's case, to change one's life.\" And Simon said: \"What is this lot and appeal?\" And Peter said: \"This is the explanation of another discourse; but if you permit, we can show you how, having been reborn and having changed your birth and lived lawfully, you will obtain eternal salvation.\" And Simon, having heard these things, said: \"Do not suppose that because I agreed while inquiring into each point, I was fully persuaded and moved on to another point; rather, I gave you the impression of being persuaded so that you would proceed to another point, in order that, having learned all your thoughts, I might condemn you not by conjecture but with full knowledge. Now grant me three days, and when I return I will show that you know nothing.\" When Simon said this and was about to leave, my father said: \"Hear a few words from me, Simon, and then go as you wish.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"περὶ πονηροῦ γὰρ ἡμῶν διαλεγομένων","severity":"info","text":"Peter resumes the discussion of evil after Simon's digression on apparent improprieties, linking theodicy to the purpose of the cosmos.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κλῆρος","severity":"info","text":"κλῆρος ('lot') here denotes a divinely allotted portion of life circumstances, which can be changed through a legal appeal (ἔκκλητος). This reflects Stoic and Middle Platonic ideas of providence and moral responsibility.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἔκκλητος","severity":"info","text":"ἔκκλητος ('appeal') is a legal metaphor: one can contest one's lot in a cosmic court, implying a judicial process of moral transformation and rebirth.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὁ Σίμων· ... καὶ ὁ Πέτρος·","severity":"info","text":"The passage follows a dialogic pattern: Simon raises objections, Peter responds with theological explanations, culminating in Simon's feigned agreement and abrupt departure.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναγεννηθεὶς","severity":"info","text":"The concept of rebirth (ἀναγεννηθεὶς) here is not Christian baptism but a philosophical transformation of one's birth and life, aligning with contemporary Gnostic and Hermetic ideas of spiritual regeneration.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon Magus, portrayed as a heretic, uses deceptive agreement to expose Peter's ignorance. This reflects early Christian polemics against Simonian Gnosticism, as in the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ ἐσομένῳ ἄρρενι' is ambiguous: it may refer to an eschatological male figure or to the generic 'future male' in a cosmological scheme.","The identity of 'my father' (ὁ ἐμὸς πατήρ) is unclear; in the narrative context, it is likely Clement's father, but the text does not specify."],"confidence":"high","notes":[]},{"i":304,"ref":"p304","source":"μέμνηΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nμαι ὡς τὴν ἀρχὴν πρὸ τῆς ζητήσεως ὡς μήπω πεῖράν μου λαβὼν προλή ψεις μου κατέφερες. καὶ νῦν δὲ ἐπαλλήλως ἀκούσας τῆς ζητήσεως καὶ Πέτρον ἐν ὑπεροχῇ γνοὺς καὶ αὐτῷ τὸ ἀληθεύειν νῦν δούς, καὶ τί σοι φαίνομαι; ὀρθῶς κρίνειν εἰδὼς ἢ οὔ; εἰ μὲν γὰρ ὀρθῶς κρίναντά με φαίης, μὴ συνθῇ δέ, σὺ φαίνῃ προειλημμένος, ὁ καὶ μετὰ ὁμολογίαν ἧτταν συνθέσθαι μὴ θέλων. εἰ δ' ἄρα μὴ ὀρθῶς τὸν Πέτρον ἐν ὑπεροχῇ τῆς ζητήσεως ἀπεφαινόμην, σὺ ἡμᾶς πεῖσον πῶς οὐκ ὀρθῶς ἐκρίναμεν. ἢ τοῦ ζητεῖν αὐτῷ ἐπὶ πάντων μὴ παύσῃ; ἐπεὶ ἔσται σοι ἑκάστοτε ἡττωμένῳ καὶ συντιθεμένῳ (εἰ δὲ τὸ αἰδεῖσθαι ἔχεις, ἀπὸ πάντων τῶν ἀκροατῶν ἀντὶ μεγίστης τιμωρίας καταγινωσκομένῳ καὶ ἀσχημονοῦντι) ὑπὸ συνειδήσεως τὴν σεαυτοῦ ἀλγεῖν ψυχήν· τὸ γὰρ νενικῆσθαί σε ἔργῳ εἴδομεν, τὸν δὲ ἐπαγγελλόμενόν σου λόγον ἠκούσαμεν. πέρας γοῦν οὐκ οἶμαί σε ἐπὶ τὴν ζήτησιν ἐλθεῖν, ὡς ὑπέσχου, ἀλλὰ πρὸς τὸ δοκεῖν μὴ αἰδεῖσθαι ἐξιὼν ἐπανελθεῖν ὑπέσχησαι. ὁ δὲ Σίμων ταῦτα ἀκούσας ὑπὸ ὀργῆς τοὺς ὀδόντας βρύξας, σιωπῶν ἐπορεύθη. ὁ δὲ Πέτρος ἔτι ὥρας οὐκ ὀλίγης οὔσης τὸν πολὺν ὄχλον χειροθετήσας πρὸς ἴασιν καὶ ἀπολύσας, μετὰ τῶν συνηθεστέρων εἰσιὼν οἴκοι ἐκαθέσθη. καὶ δή τις τῶν ἀκολούθων Σοφονίας ὄνομα ἔφη· ὐλόγηται, Πέτρε, ὁ θεὸς ὁ ἐκλεξάμενός σε καὶ σοφίσας ἀναπαύσεως μὲν ἕνεκεν τῶν εὐγνωμόνων· ἀληθῶς γὰρ μεγάλως καὶ ἀνεξικάκως διελέχθης πρὸς Σίμωνα.","english":"You have remembered that at the beginning, before the inquiry, as if you had not yet taken experience of me, you brought forward your preconceptions against me. And now, having heard the inquiry in turn, and having known Peter to be preeminent, and having granted that he speaks the truth, what do I seem to you? Do I know how to judge correctly or not? For if you say that I have judged correctly, but you do not agree, you appear prejudiced, being unwilling to agree even after acknowledging defeat. But if, then, I did not rightly declare Peter to be preeminent in the inquiry, convince us how we did not judge correctly. Or will he not cease inquiring on every point? Since it will be that you, being defeated each time and agreeing (if you have any sense of shame, being condemned by all the hearers as under the greatest punishment and behaving disgracefully), will grieve your own soul under conscience; for we saw that you were defeated in deed, and we heard your professed argument. At any rate, I do not think you came to the inquiry, as you promised, but you promised to return, going out so as not to appear ashamed. And Simon, hearing these things, gnashing his teeth in anger, went away in silence. And Peter, since there was still no little time, having laid his hands on the great crowd for healing and dismissed them, went in home with his more familiar companions and sat down. And one of the followers, named Sophonias, said: Blessed, Peter, is the God who chose you and made you wise for the sake of the rest of the well-disposed; for truly you discoursed greatly and patiently with Simon.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προλήψεις μου κατέφερες","severity":"info","text":"The speaker accuses the interlocutor of bringing forward preconceptions (προλήψεις) before gaining experience of him, a rhetorical move common in disputation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χειροθετήσας","severity":"info","text":"χειροθετήσας (laying on of hands) here denotes a healing act by Peter, consistent with early Christian practice of healing through touch.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίμων","severity":"info","text":"Simon (Magus) is the perennial opponent of Peter in the Pseudo-Clementine literature, representing heretical teaching.","cites":[],"named_sources":["Pseudo-Clementine Recognitions"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ δὲ Σίμων ... σιωπῶν ἐπορεύθη","severity":"info","text":"Simon's silent departure after gnashing his teeth marks a narrative climax, ending the debate and transitioning to Peter's healing and domestic scene.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Σοφονίας","severity":"info","text":"Sophonias, a follower, praises Peter's patience and wisdom; this character appears only in this homily, suggesting a local tradition.","cites":[],"named_sources":["Khazarzar Edition Notes"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὐλόγηται","severity":"caution","text":"The Greek text has ὐλόγηται, likely a scribal error for εὐλόγηται (blessed), as the context demands a blessing.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first part is ambiguous; it may be Clement or another interlocutor. The reading assumes it is Clement addressing Simon.","The phrase 'τὸ αἰδεῖσθαι ἔχεις' could be read as 'if you have shame' or 'if you feel shame'; the translation takes the former."],"confidence":"high","notes":[]},{"i":305,"ref":"p305","source":"καὶ ἡμῖν δὲ περὶ πονηροῦ διαλεχθῆναί σε ἀξιοῦμεν, ἐλπίζοντες γνησιώτερόν σε ἡμῖν τὸν περὶ αὐτοῦ ἐκφᾶναι λόγον, καὶ ταῦτα οὐκ αὐτῆς ὥρας, ἀλλ' αὔριον, εἴ σοι φίλον ἐστί. συγγινώσκομεν γάρ σοι διὰ τοὺς ἐκ τῆς ζητήσεως καμάτους. καὶ ὁ Πέτρος· ἰδέναι ὑμᾶς θέλω ὅτι ὁ μετὰ ἡδονῆς ποιῶν τι ὑπ' αὐτῶν τῶν καμάτων ἀναπαύεται, μὴ ποιῶν δὲ ἃ βούλεται ὑπ' αὐτῆς τῆς ἀναπαύσεως κάμνει τὰ μέγιστα. ὥστε μοι τὰ μεγάλα τῆς ἀναπαύσεως χαρίζεσθε, τὰ ἐμοὶ φίλα διαλέγεσθαι ποιοῦντες. πλὴν ἐπὶ τῇ προαιρέσει αὐτοῦ ἐξαρκεσθέντες καὶ τοῖς καμάτοις συγγνόντες εἰς τὴν νύκτα, ὡς αὐτῷ ἔθος ἦν πρὸς τοὺς γνησιωτέρους διαλέγεσθαι, τὴν ὑπέρθεσιν γενέσθαι ἠξιώσαμεν. καὶ δὴ ἁλῶν μεταλαβόντες εἰς ὕπνον ἐτράπημεν.\n\n[ Μ Λ Κ.] Νύκτωρ δὲ διαναστὰς καὶ διυπνίσας ἡμᾶς, καθεσθεὶς συνήθως ἔφη· Πυνθάνεσθέ μου περὶ ὧν βούλεσθε. καὶ ὁ Σοφονίας αὐτῷ πρῶτος ἤρξατο· Πῶς ὄντως ὁ περὶ πονηροῦ λόγος ἔχει, ἐπιθυμοῦσιν ἡμῖν μαθεῖν ὑφήγησαι. καὶ ὁ Πέτρος· Ἤδη μέν, ἔφη, καὶ διὰ τῆς πρὸς Σίμωνα διαλέξεως ἐξέφηνα, τῷ δὲ σὺν ἑτέροις κεφαλαίοις τὰ περὶ αὐτοῦ εἰρηκέναι οὐ πάνυ σαφῶς ἐφωτίσθη. πολλὰ γὰρ κεφάλαια ἰσοδυναμεῖν δοκοῦντα τῷ ἀληθεῖ αὐτοῦ τοῦ ἀληθοῦς τοῖς πλείοσι παρέχει τινὰ γνῶσιν· ὥστε, ἐὰν νῦν ὑμῖν εἴπω ἃ τότε μετὰ πολλῶν εἰρήκειν κεφαλαίων τῷ Σίμωνι, μὴ οἰηθῆτε ἴσῃ αὐτῷ τιμῇ τετιμῆσθαι. καὶ ὁ Σοφονίας· Ὀρθῶς, ἔφη, λέγεις· εἰ νῦν γὰρ ἡμῖν ἐκ πολλῶν τῶν τότε εἰρημένων κεφαλαίων ἀφορίζεις αὐτὸ τὸ ἀληθές, ποιήσεις φανερώτερον. καὶ ὁ Πέτρος· Ἀκούσατε, ἔφη, τοιγαροῦν τῆς περὶ τοῦ πονηροῦ ἁρμονίας τὴν ἀλήθειαν.","english":"We also ask you to discourse with us about evil, hoping that you will reveal to us a more genuine account of it, and this not at the present hour, but tomorrow, if it pleases you. For we sympathize with you on account of the labors of the inquiry. And Peter said: I want you to know that he who does something with pleasure is refreshed by the labors themselves, while he who does not do what he wishes is most greatly wearied by the rest itself. So you grant me great rest by causing me to discourse on what is dear to me. Nevertheless, satisfied with his choice and sympathizing with his labors, we deemed it right that the postponement should take place until night, as was his custom to discourse with the more intimate. And after partaking of salt, we turned to sleep.\n\n[ M L K.] But rising by night and waking us, he sat down as usual and said: Ask me about whatever you wish. And Sophonias began first with him: How the account of evil truly stands, guide us who are eager to learn. And Peter said: Already, he said, I revealed it through the discourse with Simon, but since I spoke about it together with other topics, it was not very clearly illuminated. For many topics that seem equivalent to the truth provide some knowledge of the truth itself to the majority; so that, if I now tell you what I then said to Simon along with many topics, do not think that you have been honored with equal honor as him. And Sophonias said: You speak correctly; for if you now separate out the truth itself from the many topics then spoken, you will make it clearer. And Peter said: Listen, then, to the truth of the harmony concerning evil.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"νύκτωρ δὲ διαναστὰς","severity":"info","text":"The passage shifts from daytime deliberation to a nocturnal session, marked by the Coptic cue 'narrative' and the Greek temporal marker νύκτωρ δέ.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πονηροῦ","severity":"info","text":"πονηροῦ (evil) is a key theological term in this homily, denoting moral evil or the evil principle, distinct from mere misfortune.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἁλῶν μεταλαβόντες","severity":"info","text":"The phrase 'partaking of salt' (ἁλῶν μεταλαβόντες) reflects a common early Christian meal practice, often associated with fellowship and the Eucharist.","cites":[],"named_sources":["Lampe 1961"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σοφονίας","severity":"info","text":"Sophonias, a named interlocutor, appears only here in the Clementine Homilies; his role parallels that of other disciples in the Pseudo-Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἰσοδυναμεῖν δοκοῦντα τῷ ἀληθεῖ","severity":"info","text":"Peter's warning that many topics 'seem equivalent to the truth' reflects a concern for doctrinal precision that influenced later orthodox polemics against heresy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μ Λ Κ","severity":"caution","text":"The siglum 'Μ Λ Κ' in the Greek text likely indicates a manuscript division or marginal note; its precise meaning is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Sophonias is unclear; he may be a fictional or otherwise unknown figure.","The siglum 'Μ Λ Κ' is ambiguous; it may denote a section break or a scribal annotation."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":306,"ref":"p306","source":"ὁ θεὸς δύο βασιλείας ὁρίσας καὶ δύο αἰῶνας συνεστήσατο, κρίνας τῷ πονηρῷ δεδόσθαι τὸν παρόντα κόσμον διὰ τὸ μικρόν τε αὐτὸν εἶναι καὶ παρέρχεσθαι ὀξέως, τῷ δὲ ἀγαθῷ δώσειν ὑπέσχετο τὸν μέλλοντα αἰῶνα, ἅτε δὴ μέγαν ὄντα καὶ ἀίδιον. τὸν οὖν ἄνθρωπον αὐτεξούσιον ἐποίησεν, ἐπιτηδειότητα ἔχοντα νεύειν πρὸς ἃς βούλεται πράξεις. καὶ τὸ μὲν σῶμα αὐτοῦ ἐστι τριμερές, ἐκ θηλείας ἔχον τὴν γένεσιν· ἔχει γὰρ ἐπιθυμίαν, ὀργήν, λύπην καὶ τὰ τούτοις ἑπόμενα–τὸ δὲ πνεῦμα (καὶ αὐτὸ οὐ τριτογενὲς ὄν, ἀλλὰ τριμερές) ἐκ τοῦ ἄρρενος ἔχει τὴν γένεσιν καὶ δεκτικόν ἐστι λογισμοῦ, γνώσεως, φόβου καὶ τῶν τούτοις ἑπομένων. ἑκατέρα δὲ τῶν τριάδων μίαν ἔχει τὴν·ίζαν, ὡς εἶναι τὸν ἄνθρωπον ἐκ φυραμάτων δύο, θηλείας τε καὶ ἄρρενος. διὸ δὴ καὶ δύο αὐτῷ ὁδοὶ προετέθησαν, νόμου τε καὶ ἀνομίας–δύο τε βασιλεῖαι ὡρίσθησαν, ἡ μὲν τῶν οὐρανῶν λεγομένη, ἡ δὲ τῶν ἐπὶ γῆς νῦν βασιλευόντων. ἀλλὰ καὶ δύο βασιλεῖς ἐτάχθησαν, ὧν ὁ μὲν τοῦ παρόντος καὶ προσκαίρου κόσμου νόμῳ βασιλεύειν χειροτονεῖται, ὃς καὶ ἐπ' ὀλέθρῳ πονηρῶν χαίρειν ἐκράθη–ὁ δὲ ἕτερος, καὶ αὐτὸς βασιλεὺς ὑπάρχων (τοῦ ἐσομένου αἰῶνος), στέργει πᾶσαν ἀνθρώπων φύσιν, ἐν τοῖς παροῦσι τὴν παρρησίαν ἔχειν οὐ δυνάμενος ὥς, τίς ποτ' ἔστι λανθάνειν πειρώμενος τὰ συμφέροντα συμβουλεύει. τῶν δὲ δύο τούτων ὁ ἕτερος τὸν ἕτερον ἐκβιάζεται, θεοῦ κελεύσαντος. ἕκαστος δὲ τῶν ἀνθρώπων ἐξουσίαν ἔχει ω αὐτῶν ᾧ βούλεται πείθεσθαι πρὸς τὸ πράσσειν ἀγαθὰ ἢ κακά·","english":"God, having established two kingdoms and constituted two ages, judged that the present world be given to the evil one because it is small and passes quickly, and promised to give the future age to the good one, since it is great and eternal. He therefore made man self-determined, having the capacity to incline toward whichever actions he wishes. And his body is tripartite, having its origin from the female; for it possesses desire, anger, grief, and the things that follow from these—but the spirit (which is not third-born, but tripartite) has its origin from the male and is receptive to reason, knowledge, fear, and the things that follow from these. Each of the triads has one root, so that man is from two mixtures, female and male. Hence two ways were set before him, of law and of lawlessness—and two kingdoms were defined, one called the kingdom of the heavens, the other that of those now ruling on earth. But also two kings were appointed, of whom one is elected to rule by law over the present and temporary world, who was also blended to rejoice in the destruction of the wicked—while the other, himself also being king (of the future age), cherishes the whole nature of men, though unable to have freedom of speech in present circumstances, and, trying to conceal who he is, advises what is beneficial. Of these two, one overpowers the other, by God's command. And each man has authority to obey whichever of them he wishes, so as to do good or evil.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δύο βασιλείας","severity":"info","text":"The passage presents a dualistic cosmology: two kingdoms and two ages, one present and evil, one future and good. This framework structures the homily's moral anthropology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτεξούσιον","severity":"info","text":"αὐτεξούσιον (self-determined) is a key term for human free will. It indicates that humans can choose between the two kingdoms, a central theme in early Christian moral teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τριμερές","severity":"info","text":"The body and spirit are each tripartite, with the body originating from the female (desire, anger, grief) and the spirit from the male (reason, knowledge, fear). This gendered dualism is a structural feature of the anthropology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δύο ὁδοί","severity":"info","text":"The 'two ways' (law and lawlessness) echo the biblical motif of the two paths (e.g., Psalm 1, Matthew 7:13-14). This is a common trope in early Christian paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βασιλεὺς τοῦ παρόντος κόσμου","severity":"info","text":"The 'king of the present world' who rejoices in the destruction of the wicked likely refers to the devil or a worldly ruler, reflecting early Christian apocalyptic dualism. This aligns with contemporary Jewish and Christian apocalyptic literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τριτογενές","severity":"caution","text":"The text explicitly denies that the spirit is τριτογενές (third-born), but the meaning is unclear. It may reject a Gnostic emanation scheme, but the term is rare and the exact referent is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τριτογενές' (third-born) is obscure; it may be a polemical term against Gnostic triadic emanations, but the text does not clarify.","The identity of the two kings is not fully specified; the 'king of the present world' could be a demonic figure or a human ruler, and the 'king of the future age' is likely Christ or a divine agent."],"confidence":"high","notes":[]},{"i":307,"ref":"p307","source":"πλὴν ἐὰν τὰ ἀγαθά τις πράσσειν ἕληται, τοῦ ἐσομένου ἀγαθοῦ βασιλέως γίνεται κτῆμα– εἰ δὲ φαῦλα πράξειέ τις, τοῦ παρόντος γίνεται πονηροῦ ὑπηρέτημα, ὃς δι' ἁμαρτίας κρίσει δικαίᾳ τὴν κατ' αὐτοῦ λαβὼν ἐξουσίαν καὶ πρὸ τοῦ μέλλοντος αἰῶνος θελήσας ἐν τῷ νῦν βίῳ κολάζων ἥδεται καὶ ὡς ἰδίᾳ χαριζόμενος ἐπιθυμίᾳ τὴν τοῦ θεοῦ βούλησιν ἐκτελεῖ. ὁ δὲ ἕτερος ἐπὶ δικαίων ἐξουσίᾳ χαίρειν δημιουργηθείς, δίκαιον εὑρὼν μεγάλως εὐφραίνεται, σσζων αὐτὸν ἀιδίῳ ζωῇ, καὶ αὐτὸς δὲ ὡς ἑαυτῷ χαριζόμενος, τὴν ὑπὲρ τούτων εἰς θεὸν ἀναφέρει χάριν. ἔξεστι δὲ παντὶ ἀδίκῳ μεταμεληθέντι σσζεσθαι καὶ παντὶ δικαίῳ ἀνδρὶ ἐπὶ τελευταίας ἁμαρτίας δίκην ὑπέχειν. πλὴν οἱ δύο ἡγεμόνες οὗτοι ταχεῖαι χεῖρές εἰσι θεοῦ προΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nλαμβάνειν ἐπιθυμοῦσαι τὸ αὐτοῦ θέλημα ἐπιτελεῖν. ὅτι δὲ τοῦθ' οὕτως ἔχει, εἴρηται καὶ τῷ νόμῳ ἐκ προσώπου τοῦ θεοῦ· «Ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω, πατάξω κἀγὼ ἰάσομαι». ἀληθῶς γὰρ ἀποκτέννει καὶ ζωογονεῖ, ἀποκτέννει μὲν διὰ τῆς ἀριστερᾶς, τουτέστι διὰ τοῦ ἐπὶ κακώσει τῶν ἀσεβῶν χαίρειν κραθέντος πονηροῦ–σσζει δὲ καὶ εὐεργετεῖ διὰ τῆς δεξιᾶς, τουτέστι διὰ τοῦ ἐπ' εὐεργεσίᾳ καὶ σωτηρίᾳ δικαίων χαίρειν δημιουργηθέντος ἀγαθοῦ. εἰσὶ δὲ οὗτοι τὰς οὐσίας ἔχοντες οὐκ ἔξωθεν τοῦ θεοῦ· οὐδὲ γὰρ ἔστιν ἑτέρα τις ἀρχή.","english":"But if someone chooses to do good deeds, he becomes the possession of the future good king; but if someone does evil deeds, he becomes the servant of the present evil one, who, having received authority over him by a just judgment through sins, delights in punishing him in the present life even before the future age, as if gratifying his own desire, and thus executes the will of God. The other, created to rejoice in the authority over the righteous, greatly rejoices when he finds a righteous man, saving him for eternal life, and he himself, as if gratifying himself, offers thanks to God for these things. It is possible for every unjust person who repents to be saved, and for every righteous man to suffer punishment for a final sin. However, these two rulers are swift hands of God, desiring to receive and execute his will. That this is so is also stated in the law from the mouth of God: \"I will kill and I will make alive, I will strike and I will heal.\" For truly he kills and gives life: he kills through the left hand, that is, through the evil one, who was created to rejoice in the affliction of the impious; and he saves and benefits through the right hand, that is, through the good one, who was created to rejoice in the benefit and salvation of the righteous. And these have their substances not outside of God; for there is no other principle.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes two divine agents, one good and one evil, who execute God's will by rewarding or punishing humans based on their choices.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω, πατάξω κἀγὼ ἰάσομαι","severity":"info","text":"This quotation, attributed to God in the law, echoes Old Testament language (e.g., Deuteronomy 32:39; 2 Kings 5:7) but is not a direct citation; it may be a paraphrase or composite.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The dualistic framework of two kingdoms and two rulers (good and evil) reflects Jewish and early Christian apocalyptic thought, possibly influenced by Qumran or Zoroastrian ideas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπηρέτημα","severity":"info","text":"The term 'ὑπηρέτημα' (servant) is used for the evil one's possession of the sinner, contrasting with 'κτῆμα' (possession) for the good king's righteous; this lexical choice emphasizes subordination.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from conditional choice (ἐὰν ... ἕληται) to the consequences under two rulers, then to a scriptural proof, and finally to the metaphor of God's hands, creating a logical and rhetorical progression.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a scribal note ('προΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ') that is not part of the original homily; it should be disregarded.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'evil one' (πονηρός) is ambiguous: it may be a personified demonic figure or a symbolic representation of the present age's ruler.","The phrase 'προΕρευνητικό έργο' is a modern editorial insertion and its exact placement in the manuscript is unclear."],"confidence":"high","notes":[]},{"i":308,"ref":"p308","source":"οὐ μὴν ὑπὸ τοῦ θεοῦ ὡς ζῷα προεβλήθησαν (ὁμόδοξοι γὰρ αὐτῷ ἦσαν) οὔτε συμβεβήκασιν, αὐτομάτως παρὰ τὴν αὐτοῦ βουλὴν γεγονότες (ἐπεὶ τὸ τῆς δυνάμεως αὐτοῦ μέγιστον ἀνῄρητο ἄν), ἀλλὰ ἀπὸ τοῦ θεοῦ μὲν προβέβληνται τὰ πρώ τιστα στοιχεῖα τέσσαρα, τό τε θερμὸν καὶ ψυχρὸν ὑγρόν τε καὶ ξηρόν. ὅθεν δὴ καὶ πατὴρ τυγχάνει πάσης οὐσίας... οὔσης γνώμης τῆς μετὰ τὴν κρᾶσιν· ἔξω γὰρ κραθεῖσιν αὐτοῖς ὡς τέκνον ἡ προαίρεσις ἐγεννήθη. ὁ οὖν πονηρὸς πρὸς τῷ τοῦ ἐνεστῶτος κόσμου τέλει ὑπουργήσας ἀμέμπτως τῷ θεῷ, ἅτε δὴ οὐ μιᾶς οὐσίας ὢν τῆς πρὸς κακίαν μόνης, μετασυγκριθεὶς ἀγαθὸς γενέσθαι δύναται. οὐδὲ γὰρ νῦν κακόν τι ποιεῖ, καίτοι κακὸς ὤν, νομίμως κακουχεῖν εἰληφὼς τὴν ἐξουσίαν. Ταῦτα τοῦ Πέτρου εἰπόντος Μιχαίας, καὶ αὐτὸς τῶν ἀκολούθων τις ὤν, ἐπύθετο· Πόθεν οὖν τοῖς ἀνθρώποις τὸ ἁμαρτάνειν; καὶ ὁ Πέτρος ἔφη· Ἐκ τοῦ ἀγνοεῖν ὅτι περὶ ὧν πράσσουσι κακῶς κρίσεως γενομένης πάντως κολασθῆναι ἔχουσιν· ὅθεν καὶ τὴν ἐπιθυμίαν, ὡς ἄλλοτε εἶπον, εἰς διαδοχὴν βίου ἔχοντες, ταύτην πληροφοροῦσιν ὡς ἔτυχεν, ἢ μοιχείᾳ ἢ παίδων φθορᾷ ἢ ἄλλῃ τινὶ κολακευούσῃ ἁμαρτίᾳ. τῷ γὰρ ἀγνοεῖν ὅτι κρίνονται, ὡς φθάσας εἶπον, διὰ τὸ ἄφοβον τὴν ἐπιθυμίαν οὐ νομίμως πληροῦν ἐπείγονται. ὥστε οὐχ ὁ θεὸς κακός, ὁ καλῶς θεὶς τὴν ἐπιθυμίαν, ἵνα διαδοχὴ βίου γένηται, ἀλλ' αὐτοὶ ἀσεβέστατοι οἱ τῷ καλῷ τῆς ἐπιθυμίας χρησάμενοι κακῶς. οὕτω δὴ καὶ ἐπὶ τῆς ὀργῆς ἔστι λογίσασθαι, ὅτι δικαίως μὲν αὐτῇ τις χρησάμενος ὡς ἔξεστιν, εὐσεβεῖ–παρὰ δὲ τὸ μέτρον ἐξελθὼν καὶ ἑαυτῷ τὴν κρίσιν λαβὼν ἀσεβεῖ. Καὶ ὁ Σοφονίας πάλιν ἔφη·","english":"They were not projected by God as animals (for they were of the same opinion as him), nor did they come about by chance, spontaneously against his will (since the greatest part of his power would have been abolished), but from God the four primary elements were projected—hot and cold, wet and dry. Hence he is indeed the father of all substance... of the disposition that exists after the mixture; for when they were mixed externally, choice was born as a child. Therefore the evil one, having served God blamelessly at the end of the present world, since he is not of a single substance only prone to evil, can, by being recombined, become good. For even now he does nothing evil, though he is evil, having received authority to administer evil lawfully. When Peter said this, Michaias, who was also one of the followers, asked: \"Whence then comes sinning to men?\" And Peter said: \"From ignorance that concerning the things they do wrongly, when judgment occurs, they will certainly be punished; hence also desire, as I said on another occasion, they have for the succession of life, and they fulfill it haphazardly, either by adultery or by corruption of children or by some other flattering sin. For because they are ignorant that they are judged, as I said before, due to fearlessness they are eager to fulfill desire unlawfully. So God is not evil, who rightly placed desire so that succession of life might occur, but they themselves are most impious who have used the good of desire badly. Thus also in the case of anger one can reason, that if someone uses it justly as is permitted, he is pious—but if he goes beyond the measure and takes judgment upon himself, he is impious.\" And Sophonias again said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προαίρεσις","severity":"info","text":"The term προαίρεσις (choice) is a key concept in Clement's anthropology, denoting the moral disposition born from the mixture of elements, distinct from mere desire.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The four primary elements (hot, cold, wet, dry) reflect Stoic physics, adapted here to a Christian framework where God projects them as the basis of all substance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a cosmological explanation of evil's origin to a catechetical dialogue: Michaias asks about human sin, and Peter answers with a moral psychology of ignorance and desire.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that the evil one can become good through recombination parallels earlier homiletic themes of cosmic restoration and the eventual purification of all beings.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna after 'πάσης οὐσίας' (all substance), indicated by an ellipsis in the edition; the sense of the missing phrase is conjectural.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁμόδοξοι γὰρ αὐτῷ ἦσαν' could mean either 'they were of the same opinion as him' (God) or 'they were of the same opinion as each other'; the translation takes the former, but the referent of 'αὐτῷ' is ambiguous.","The identity of 'Sophonias' (Σοφονίας) is unclear; he may be a biblical figure (Zephaniah) or a character in the homily's narrative."],"confidence":"medium","notes":[]},{"i":309,"ref":"p309","source":"Ἡ μακροθυμία σου, κύριέ μου Πέτρε, παρρησίαν ἡμῖν χαρίζεται ἀκριβείας χάριν κατὰ πολλὰ πυνθάνεσθαί σου· διὸ θαρροῦντες παντὶ τρόπῳ τὴν ἐξέτασιν ποιούμεθα. μέμνημαι τοίνυν ὡς χθὲς Σίμων πρὸς σὲ τὴν ζήτησιν ἔχων ἔφη ὅτι ὁ πονηρός, εἰ ἀπὸ τοῦ θεοῦ γεγέννηται, ἀκολούθως τῆς αὐτῆς τῷ προβαλόντι τυγχάνει οὐσίας καὶ ἀγαθὸς ὤφειλεν εἶναι καὶ οὐχὶ κακός. σὺ δὲ ἀπεκρίνω μὴ πάντως οὕτως ἔχειν, καθότι πολλοὶ ἐξ ἀγαθῶν κακοὶ γεννῶνται, ὥσπερ ἐκ τοῦ Ἀδὰμ ὁποῖοί τινες ὄντες δύο ἐγεννήθησαν, ὧν ὁ μὲν ἦν κακός, ὁ δ' ἀγαθός. τοῦ δὲ Σίμωνος αἰτιασαμένου ὅτι ἀνθρωπίνοις ἐχρήσω παραδείγμασιν, ἀπεκρίνω ὅτι τούτῳ τῷ λόγῳ οὐδὲ τὸ γεννῆσαι θεὸν παραδέξασθαι δεῖ· ἀνθρώπινον γὰρ καὶ τοῦτο τὸ παράδειγμα. ἐγὼ δὲ Σοφονίας τὸ μὲν γεννῆσαι θεὸν παραδέχομαι, τὸ δὲ κακὸν γεννῆσαι οὐ προσίεμαι, κἂν τῶν ἀνθρώπων οἱ ἀγαθοὶ κακοὺς γεννῶσι. καὶ μήτοι νομίσῃς με ἀλόγως τῶν ἀνθρώποις διαφερόντων ἔνια μὲν τῷ θεῷ ἀποδιδόναι, ἔνια δὲ οὔ, ἐπειδὴ τὸ μὲν γεννῆσαι δίδωμι, τὸ","english":"Your forbearance, my lord Peter, grants us the boldness to inquire of you in many matters for the sake of precision; therefore, taking courage, we conduct the examination in every way. I recall, then, that yesterday Simon, in his disputation with you, said that the evil one, if he was generated from God, would consequently be of the same substance as the one who projected him and ought to be good and not evil. But you answered that this is not entirely the case, inasmuch as many are born evil from good parents, just as from Adam two were born, of whom one was evil and the other good. And when Simon objected that you had used human examples, you replied that by this reasoning one ought not even to accept that God generates, for that too is a human example. But I, Sophonias, accept that God generates, but I do not admit that he generates evil, even if good humans generate evil ones. And do not think that I irrationally attribute some things that pertain to humans to God and others not, since I grant the act of generating, but not","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡ μακροθυμία σου, κύριέ μου Πέτρε","severity":"info","text":"The speaker addresses Peter as 'my lord Peter,' a deferential form that establishes the homiletic dialogue setting and Peter's authority.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρρησίαν","severity":"info","text":"παρρησίαν (boldness/freedom of speech) is a key term in early Christian discourse, denoting the frankness permitted in addressing a superior.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ","severity":"info","text":"The reference to Adam and his two sons (Cain and Abel) echoes Genesis 4, where Cain is evil and Abel good, used here as a biblical example of good parents producing evil offspring.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon (Simon Magus) is a recurring antagonist in the Pseudo-Clementine literature, representing Gnostic or dualistic views that the evil one must be of the same substance as God if generated by him.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐγὼ δὲ Σοφονίας","severity":"info","text":"Sophonias introduces a personal objection, marking a shift from reported dialogue to direct argument, a structural device common in Clementine homilies to advance theological debate.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ μὲν γεννῆσαι δίδωμι, τὸ","severity":"caution","text":"The Greek text breaks off mid-sentence at 'τὸ', leaving Sophonias' argument incomplete; the English draft supplies 'but not' as a plausible continuation, but the original is fragmentary.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is truncated at the end of the passage, so Sophonias' full argument about God generating but not generating evil is incomplete; the English draft supplies a likely completion."],"confidence":"high","notes":[]},{"i":310,"ref":"p310","source":"δὲ ἀνόμοιον αὐτοῦ γεννῆσαι οὐκ ἀποδίδωμι. οἱ μὲν γὰρ ἄνθρωποι κατὰ τὸ εἰκὸς ἀνομοίους ταῖς ἑαυτῶν γνώμαις γεννῶσιν υἱοὺς διὰ τοιαύτην αἰτίαν· ἐκ τεσσάρων γὰρ συνεστῶτες μερῶν κατὰ τὰς διαφόρους τροπὰς διαφόρως τρέπονται τὰ σώματα καὶ ὡς ἐν ἀνθρωπείῳ σώματι καθ' ἕκαστον καιρὸν τὸ τῆς τροπῆς ἴδιον αὐξανόμενον ἢ ἐλαττούμενον τὴν σύμμετρον κρᾶσιν ἀθετεῖ. τῶν γὰρ συγκραμάτων οὐχ ὡσαύτως ἀεὶ διαμενόντων τὰ σπέρματα ἄλλοτε ἄλλην ἔχοντα κρᾶσιν ἀποκρίνονται, οἷς πρὸς τὴν τοῦ καιροῦ κρᾶσιν καὶ αἱ γνῶμαι ἕπονται εἴτε ἀγαθαὶ εἴτε κακαί. ἐπὶ δὲ τοῦ θεοῦ οὐκ ἔστι τι τοιοῦτον λογίσασθαι· ἄτρεπτον γὰρ καὶ ἀεὶ ὤν, ὁπότε προβάλλειν βουληθείη, ἀνάγκη πᾶσα τὸ προβαλλόμενον αὐτῷ ὡσαύτως ἔχειν τὰ πάντα τῷ γεγεννηκότι τήν τε οὐσίαν λέγω καὶ τὴν γνώμην. εἰ δὲ θελήσειέ τις καὶ αὐτὸν τρεπτὸν λέγειν, οὐκ οἶδα πῶς καὶ ἀθάνατον εἰπεῖν δύναται αὐτόν. Ταῦτα ὁ Πέτρος ἀκούσας καὶ βραχὺ ἐπὶ συννοίας γενόμενος ἔφη· ὐκ οἶμαί τινα δύνασθαι περὶ πονηροῦ διαλεγόμενον μὴ αὐτοῦ τοῦ πονηροῦ τὸ θέλημα ποιεῖν. ὅθεν τοῦτο αὐτὸ εἰδὼς οὐκ οἶδα τί πράξω, πότερον σιωπήσω ἢ λαλήσω. εἰ μὲν σιωπήσαιμι, γέλωτα πρὸς τοὺς πολλοὺς ὀφλήσαιμι ἄν, ὅτι ἀλήθειαν ἐπαγγελλόμενος κηρύσσειν τὸν περὶ κακίας λόγον ἀγνοῶ–εἰ δὲ εἴποιμι, φοβοῦμαι μὴ ἄρα οὐκ ἀρέσκῃ θεῷ ζητεῖσθαι τὸ κακόν, ἀλλὰ τὸ ἀγαθὸν μόνον. πλὴν καὶ ὑμῖν εἰς τὸν Σοφονίου λόγον τὰς ἐμὰς ὑπολήψεις ποιήσω φανερωτέρας. συντίθεμαι κἀγὼ ὅτι οὐ πάντα τὰ ἀνθρώπων ἀποδιδόναι δεῖ τῷ θεῷ.","english":"but I do not grant that he can generate something unlike himself. For men, as is reasonable, generate sons unlike their own dispositions for this reason: being composed of four elements, according to the different changes they are differently altered in their bodies, and as in a human body at each time the peculiarity of the change, being increased or diminished, sets aside the balanced mixture. For since the mixtures do not always remain the same, the seeds are separated having at one time one mixture and at another another, and to these, according to the mixture of the time, the dispositions also follow, whether good or evil. But in the case of God, nothing of this kind can be conceived; for he is unchangeable and always existing, and whenever he might wish to produce, it is absolutely necessary that what is produced by him should have everything in the same way as the begetter, both the substance, I mean, and the disposition. But if someone should wish to say that he too is changeable, I do not know how he can also call him immortal. When Peter heard this and after being briefly in thought, he said: I think that no one who discourses about evil can avoid doing the will of evil itself. Hence, knowing this very thing, I do not know what to do, whether to be silent or to speak. If I should be silent, I would incur ridicule from the many, because while professing to proclaim the truth, I am ignorant of the discourse about evil; but if I should speak, I fear lest it might not please God to inquire into evil, but only into good. Nevertheless, I will make my opinions clearer to you in the discourse of Sophonias. I also agree that not all human things must be attributed to God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνόμοιον","severity":"info","text":"The argument denies that God can generate something unlike himself, contrasting human generation, which produces unlike offspring due to bodily change.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρᾶσιν","severity":"info","text":"κρᾶσιν (mixture) refers to the balance of the four elements in the human body, which shifts over time and affects the character of offspring.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τεσσάρων μερῶν","severity":"info","text":"The four elements (earth, air, fire, water) are a standard Greek philosophical concept, here used to explain human variability in contrast to divine simplicity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα ὁ Πέτρος ἀκούσας","severity":"info","text":"Peter’s response introduces a new section: he hesitates to discuss evil, fearing it may displease God, but agrees to clarify his views via the discourse of Sophonias.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σοφονίου λόγον","severity":"info","text":"Sophonias (Zephaniah) is a minor prophet; the reference may be to a lost apocryphon or a homiletic tradition, not a direct biblical quote.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σοφονίου λόγον","severity":"caution","text":"The identity of the 'discourse of Sophonias' is uncertain; it may refer to a non-canonical text or a misattribution, and its content is not extant.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Σοφονίου λόγον' could refer to a lost apocryphal work or a homiletic tradition; the exact source is unclear.","The Coptic original is not provided; the Greek text is the basis, and the English draft may reflect interpretive choices."],"confidence":"high","notes":[]},{"i":311,"ref":"p311","source":"αὐτίκα γοῦν οἱ ἄνθρωποι οὐκ ἔχοντες τὰ σώματα τρεπτὰ οὐ τρέπονται, ἀλλὰ χρόνῳ ὑπὸ τῶν τροπῶν ἀλλοιοῦσθαι φύσιν ἔχουσιν. ὁ δὲ θεὸς οὐχ οὕτως· ὑπὸ γὰρ τοῦ ἐμφύτου πνεύματος αὐτοῦ ἀπορρήτῳ δυνάμει ὁποῖον ἂν βούληται, γίνεται τὸ σῶμα. καὶ ταύτῃ μᾶλλον ἔστι πιστεῦσαι, ᾗ καὶ ὁ ἀὴρ παρ' αὐτοῦ τοιαύτην εἰληφὼς φύσιν ὑπὸ τοῦ αὐτὸν διήκοντος ἀσωμάτου νοῦ εἰς δρόσον τραπεὶς καὶ παχυνθεὶς γίνεται ὕδωρ, ὕδωρ δὲ παγὲν λίθοι καὶ γῆ, καὶ λίθοι δὲ συρρήξαντες πῦρ ἐξάπτουσι. τοσοῦτον κατὰ μεταβολὴν καὶ τροπὴν ὁ ἀὴρ ὕδωρ τὰ πρῶτα γεγονὼς εἰς πῦρ ἔληξε διὰ τῶν τροπῶν καὶ τὸ ὑγρὸν εἰς τὴν ἐναν τίαν φύσιν μετετράπη. τί δέ; οὐχὶ καὶ τὴν Μωυσέως·άβδον ὁ θεὸς ἔτρεψεν εἰς ζῷον, ποιήσας ὄφιν, ὃν πάλιν μετέτρεψεν εἰς·άβδον; καὶ δι' αὐτῆς δὲ τῆς τραπείσης·άβδου τὸ Νείλου ὕδωρ ἔτρεψεν εἰς αἷμα, ὃ καὶ πάλιν μετέτρεψεν εἰς ὕδωρ. ἀλλὰ καὶ τὸν ἄνθρωπον, χοῦν ὄντα, ἐμφυσήματι πνοῆς μετέτρεψεν εἰς σάρκα καὶ πάλιν μετέτρεψεν εἰς χοῦν. οὐχὶ δὲ Μωυσῆς, αὐτὸς σὰρξ ὤν, εἰς μέγιστον ἐτράπη φῶς, ὡς μὴ δυνηθῆναι τοὺς υἱοὺς Ἰσραὴλ ἀντιβλέψαι αὐτῷ; πολλῷ οὖν μᾶλλον ὁ θεὸς ἑαυτὸν τρέπειν εἰς ὃ βούλεται δυνατώτατός ἐστιν. ἀλλ' ἴσως τις ὑμῶν ἐνενόησεν ὅτι ἄλλος μὲν ὑπ' ἄλλου γενέσθαι τι δύναται, αὐτὸς δέ τις ἑαυτὸν εἰς ὃ βούλεται μετατρέπειν οὐ δύναται καὶ ὅτι τὸ τρέπεσθαι τοῦ γηρῶντός ἐστι καὶ ἀποθανεῖν φύσιν ἔχοντος. ἀλλὰ περὶ ἀθανάτων τοῦτο οὐ χρὴ νομίζειν.","english":"For instance, men, not having bodies that are changeable, do not change, but over time they naturally undergo alteration through changes. God, however, is not like this; for by the ineffable power of his innate spirit, his body becomes whatever he wishes. And this is all the more credible because air, having received such a nature from him, when transformed and thickened by the incorporeal mind that pervades it, becomes water, and water when solidified becomes stones and earth, and stones striking together ignite fire. So great is the change and transformation that air, having first become water, ends as fire through these changes, and the moist element is transformed into its opposite nature. What then? Did not God also transform Moses' rod into a living creature, making it a serpent, which he then turned back into a rod? And through that same transformed rod, did he not turn the water of the Nile into blood, which he then turned back into water? Moreover, did he not transform man, who is dust, into flesh by the breath of his blowing, and then turn him back into dust? And was not Moses himself, being flesh, transformed into a great light, so that the sons of Israel could not look at him? Much more, then, is God most capable of transforming himself into whatever he wishes. But perhaps one of you has thought that while one thing can be generated by another, a being cannot itself transform itself into what it wishes, and that changeability belongs to that which is subject to aging and death. But concerning immortal beings, one must not think this.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτίκα γοῦν","severity":"info","text":"The argument contrasts human bodily change (alteration over time due to composition) with divine power to transform instantly and at will. The homilist uses this to support the possibility of God changing form.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν Μωυσέως ῥάβδον ... ὄφιν","severity":"info","text":"The transformation of Moses' rod into a serpent and back, and the turning of Nile water into blood, are not biblical narratives but are drawn from Jewish and early Christian legendary expansions of Exodus traditions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ ἀὴρ ... εἰς δρόσον τραπεὶς ... γίνεται ὕδωρ","severity":"info","text":"The description of air becoming water, then stone, then fire reflects ancient Stoic and Aristotelian theories of elemental transformation (metastasis), common in Hellenistic natural philosophy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐμφύτου πνεύματος","severity":"info","text":"The phrase 'innate spirit' (ἔμφυτον πνεῦμα) denotes the divine life-force or active principle within God, enabling self-transformation. It echoes Stoic pneuma but is here applied to the Christian God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πολλῷ οὖν μᾶλλον","severity":"info","text":"This phrase introduces the rhetorical climax: if God can transform external things, he can a fortiori transform himself. The argument moves from examples to a general conclusion, typical of homiletic logic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλ' ἴσως τις ὑμῶν ἐνενόησεν","severity":"caution","text":"The homilist anticipates an objection: self-transformation implies changeability, which seems to belong to mortal, aging beings. The response is brief and asserts the opposite for immortals, but the argument is not fully developed.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is from a single manuscript tradition; the Coptic original is lost, so the Greek may reflect later editorial changes. The identity of the 'innate spirit' and its relation to the Son or Logos is not clarified."],"confidence":"high","notes":[]},{"i":312,"ref":"p312","source":"ἢ γὰρ οὐκ ἄγγελοι ἀγήρως ὄντες καὶ πυρώδους οὐσίας εἰς σάρκα μετετράπησαν, καὶ οἱ παρὰ τῷ Ἀβραάμ ποτε ξενισθέντες, ὧν καὶ τοὺς πόδας ὡς ὁμοουσίων ἀνθρώπων ἄνθρωποι ἔνιψαν; ἀλλὰ καὶ τῷ Ἰακὼβ\n\nἀνθρώπῳ ὄντι ἄγγελος ἐπάλαισεν, εἰς σάρκα τραπείς, ἵνα αὐτῷ συγχρωτισθῆναι δυνηθῇ. καὶ ὁμῶς παλαίσας ἐπὶ τὴν ἰδίαν αὐτοῦ φύσιν βουληθεὶς ἐτράπη. ἤδη εἰς πῦρ μεταβαλόμενος τοῦ Ἰακὼβ τὸ πλατὺ νεῦρον οὐκ ἔκαυσε μέν, ἔφλεξε δέ, καὶ χωλὸν ἐποίησεν. ὁ δὲ ἕτερόν τι γενέσθαι ὅτε θέλει μὴ δυνάμενος, ὡς ὑποκείμενος τῇ αὐτοῦ φύσει θνητός ἐστι· δυνάμενος δέ τις γενέσθαι ὅτε θέλει ὃ θέλει ὡς αὐτῆς τῆς φύσεως δεσποτεύων εἰς τὸ νεάζειν ὑποστρέφων ἀθάνατός ἐστιν. ὅθεν πολὺ μᾶλλον ἡ τοῦ θεοῦ δύναμις ὅτε θέλει τοῦ σώματος τὴν οὐσίαν εἰς ὃ θέλει μετατρέπει, καὶ ὁμοούσιον τῇ παρούσῃ τροπῇ προβάλλει, ἰσοδύναμον δὲ οὔ. ὅτι ὁ μὲν προβάλλων καὶ εἰς ἑτέραν πάλιν οὐσίαν ἐφ' ἑαυτοῦ τραπέντος δύναται, ὁ δὲ προβληθεὶς τῆς ἐξ ἐκείνου τροπῆς τε καὶ τέκνον ὑπάρχων ἄνευ τοῦ προβαλόντος βουλῆς ἄλλο τι γενέσθαι οὐ δύναται, εἰ μὴ ἐκεῖνος θέλει. Ταῦτα τοῦ Πέτρου εἰπόντος Μιχαίας, καὶ αὐτὸς εἷς ὢν τῶν ἑπομένων ἑταίρων· Ἐβουλόμην, ἔφη, καὶ αὐτὸς μαθεῖν παρὰ σοῦ, εἰ ὥσπερ ὁ πονηρὸς γέγονεν, οὕτω γεγένηται καὶ ὁ ἀγαθός. εἰ δὲ ὁμοίως γεγόνασιν, ἀδελφοὶ εἶναί μοι δοκεῖ. καὶ ὁ Πέτρος·","english":"For do not angels, being ageless and of fiery substance, change into flesh, as those who were once entertained by Abraham, whose feet men washed as if they were of the same substance as men? And also with Jacob, who was a man, an angel wrestled, having turned into flesh, so that he might be able to wrestle with him. And after wrestling, he turned back to his own nature when he wished. Already having changed into fire, he did not burn the broad sinew of Jacob, but he scorched it and made him lame. But one who cannot become something else when he wishes, as being subject to his own nature, is mortal; but one who can become whatever he wishes whenever he wishes, as being master of nature itself and returning to youthfulness, is immortal. Hence, much more the power of God, whenever it wishes, changes the substance of the body into whatever it wishes, and produces something of the same substance as the present change, but not of equal power. For the one who produces, when that which is produced has changed into another substance again, can do so of himself; but that which is produced, being the offspring of the change from him, cannot become something else without the will of the one who produced it, unless that one wishes. When Peter said these things, Michaias, who was himself one of the companions following, said: \"I myself wished to learn from you whether, just as the evil one came to be, so also the good one came to be. But if they came to be in a similar way, they seem to me to be brothers.\" And Peter said:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"πυρώδους οὐσίας","severity":"info","text":"The description of angels as 'fiery substance' reflects a common patristic and Hellenistic Jewish notion of angelic bodies as composed of fire or light, seen in Philo and later Christian authors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρὰ τῷ Ἀβραάμ ποτε ξενισθέντες","severity":"info","text":"This alludes to the three angels who visited Abraham in Genesis 18, a key proof-text for angelic transformation into human form in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ Ἰακὼβ ... ἄγγελος ἐπάλαισεν","severity":"info","text":"The wrestling of Jacob with an angel (often identified as the angel of Genesis 32:24-30) is here interpreted as a physical encounter, with the angel changing into flesh and then into fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousios' (same substance) is used here in a non-Trinitarian sense, describing the relationship between a produced body and its current form, not the Nicene theological sense.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα τοῦ Πέτρου εἰπόντος","severity":"info","text":"This marks a transition from Peter's monologue to a dialogue with Michaias, introducing a new question about the origin of good and evil, which is a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μιχαίας","severity":"info","text":"Michaias is a minor character in the Pseudo-Clementine literature, often a follower of Peter; his question here reflects the theological concern with theodicy and dualism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the angel who wrestled Jacob is not specified; it may be the same as the 'man' in Genesis 32 or a distinct tradition.","The phrase 'τὸ πλατὺ νεῦρον' (broad sinew) is ambiguous: it likely refers to Jacob's hip or thigh tendon, but the exact anatomical reference is unclear."],"confidence":"high","notes":[]},{"i":313,"ref":"p313","source":"ὐχ ὁμοίως γεγόνασιν, εἴπερ μέμνησαι ὧν ἐν ἀρχῇ εἶπον, ὅτι τοῦ πονηροῦ ἡ τετραγενὴς τοῦ σώματος οὐσία πεφιλοκρινημένη ὑπὸ τοῦ θεοῦ προεβλήθη, ἔξω δὲ αὐτῆς κατὰ τὴν τοῦ προβαλόντος βουλὴν κραθείσης πρὸς τὴν κρᾶσιν..., ἡ κακοῖς χαίρουσα προαίρεσις ὡς νοεῖν ὅτι θεοῦ μὲν τέκνον ἡ τετραγενὴς ἐξ αὐτοῦ προβληθεῖσα οὐσία, ἡ καὶ αὐτὴ οὖσα ἀεί, τῆς δὲ ἔξω ὑπ' αὐτοῦ κραθείσης οὐσίας ἡ συμβεβηκυῖα κακοῖς χαίρουσα προαίρεσις ἐπεγένετο. καὶ οὕτως οὔτε ὑπὸ τοῦ θεοῦ γεγέννηται οὔτε ὑφ' ἑτέρου τινός, ἀλλ' οὐδὲ ὑπ' αὐτοῦ προβέβληται οὔτε αὐτομάτως προελήλυθεν οὔτε ἀεὶ ἦν (ὡς ἡ πρὸ τῆς συγκράσεως οὐσία), ἀλλὰ κατὰ τὴν τοῦ θεοῦ βούλησιν ἔξω τῇ κράσει συμβέβηκε. καὶ ὅτι ἀνάγκη τοῦθ' οὕτως ἔχειν, πολλάκις εἰρήκαμεν. ὁ δὲ ἀγαθὸς ἐκ τῆς τοῦ θεοῦ καλλίστης τροπῆς γεννηθεὶς καὶ οὐκ ἔξω κράσει συμβεβηκὼς τῷ ὄντι υἱός ἐστι. πλὴν ἐπεὶ ταῦτα ἄγραφα τυγχάνει καὶ στοχασμοῖς πεπιστωμένα, μὴ πάντως ἡ ἀλήθεια οὕτως ἔχειν βεβαιούσθω. εἰ δὲ μήγε, ὁ νοῦς ὡς πάντως προειληφὼς τὸ ἀληθὲς τοῦ ζητεῖν παύεται. κἀκεῖνά μοι μνημονεύετε ὅτι τὰ τοιαῦτα πᾶσι μὲν οὐ δεῖ λέγειν, ἀλλὰ τοῖς μετὰ πεῖραν δοκιμωτάτοις. οὐδὲ πρὸς ἀλλήλους·ᾳδίως ἰσχυρίζεσθαι δεῖ τὰ τοιαῦτα οὐδὲ τολμᾶν ὀφείλετε λέγειν ὡς ἀκριβοῦντες τὴν τῶν ἀπορρήτων εὕρεσιν, ἀλλὰ σιωπῶντας χρὴ ἐνθυμεῖσθαι μόνον· ἐν γὰρ τῷ λέγειν ἴσως οὐχ ὡς ἔχον ὁ φθεγξάμενος ἁμαρτήσεται καὶ δίκην ὑφέξει ὡς τολμήσας (κἂν πρὸς ἑαυτόν) φθέγξασθαι τὰ σιγῇ τετιμημένα. Ταῦτα τοῦ Πέτρου εἰπόντος Λάζαρός τις τῶν ἀκολούθων καὶ αὐτὸς ἔφη·","english":"Not similarly have they come to be, if indeed you remember what I said at the beginning, that the fourfold substance of the body, which is contentious, was projected by God, and that outside it, according to the will of the one who projected it, being held for the mixture..., the disposition that delights in evils came to be, so as to understand that the fourfold substance projected from God is a child of God, itself also being eternal, while the disposition that delights in evils supervened upon the substance held outside by him. And thus it was neither born from God nor from any other, nor was it projected by him, nor did it come forth spontaneously, nor was it eternal (as the substance before the mixture was), but it supervened upon the mixture outside according to the will of God. And that this must be so, we have often said. But the good, born from the most beautiful transformation of God and not supervening upon a mixture outside, is truly a son. However, since these things are unwritten and confirmed by conjectures, let the truth not be affirmed as certainly being so. Otherwise, the mind, having already grasped the truth, ceases to inquire. And remember this as well: that such things ought not to be spoken to all, but only to those most tested by experience. Nor ought you to assert such things lightly among yourselves, nor should you dare to speak as if you were accurately discovering the secrets, but you must only ponder them in silence; for in speaking, the speaker may perhaps err as to how things are and will suffer punishment for having dared (even to himself) to utter what is honored by silence. When Peter said this, a certain Lazarus, one of the followers, also said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τετραγενὴς τοῦ σώματος οὐσία","severity":"info","text":"The phrase 'fourfold substance of the body' refers to the four elements (earth, air, fire, water) as the material basis of the physical world, a concept central to Clement's cosmology.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προαίρεσις","severity":"info","text":"'προαίρεσις' (disposition/choice) is a key ethical term in Clement, denoting the moral orientation that delights in evils, here distinguished from the eternal substance projected by God.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage reflects a Gnosticizing cosmology where a fourfold substance is projected by God and a separate evil disposition supervenes upon mixture, a theme found in Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna after 'πρὸς τὴν κρᾶσιν' (to the mixture), indicated by an ellipsis; the sense of the clause is incomplete, affecting the interpretation of the evil disposition's origin.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit concludes a theological exposition by Peter with a warning about esoteric teaching, then transitions to a new speaker, Lazarus, marking a narrative shift.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The warning against speaking secrets except to the tested echoes early Christian disciplina arcani, a practice of withholding advanced doctrines from catechumens.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'πρὸς τὴν κρᾶσιν' leaves the precise mechanism of the evil disposition's supervention unclear; the translation assumes it supervened upon the mixture, but the Greek is fragmentary.","The identity of 'Lazarus' as a follower is not further specified in this passage; it may be a narrative figure distinct from the Lazarus of the Gospels."],"confidence":"medium","notes":[]},{"i":314,"ref":"p314","source":"Τὴν συμφωνίαν ἡμῖν εἰπέ, πῶς δυνατὸν εὔλογον εἶναι τὸν ὑπὸ θεοῦ δικαίου καταστάντα πονηρὸν ὥστε τῶν ἀσεβησάντων εἶναι τιμωρόν, τοῦτον αὐτὸν ὕστερον μετὰ τῶν αὐτοῦ ἀγγέλων σὺν τοῖς ἁμαρτωλοῖς εἰς τὸ σκότος τὸ κατώτερον πέμπεσθαι; καὶ γὰρ καὶ τοῦτο μέμνημαι εἰρηκότος αὐτοῦ τοῦ διδασκάλου. καὶ ὁ Πέτρος· Κἀγώ, ἔφη, ὁμολογῶ ὅτι ὁ πονηρὸς πονηρὸν οὐδὲν ποιεῖ κατὰ τοῦτο, καθὸ τὸν δοθέντα αὐτῷ νόμον ἐκτελεῖ. καίτοι προαίρεσιν ἔχων κακήν, ὅμως φόβῳ τῷ πρὸς τὸν θεὸν οὐδὲν ἀδίκως\n\nπράσσει, διαβάλλων δὲ διδασκάλους ἀληθείας εἰς ἐνέδραν τῶν ἀκρίτων καὶ διάβολος ὁ αὐτὸς ὀνομάζεται. τὸ δὲ τὸν ἀψευδῆ διδάσκαλον ἡμῶν εἰπεῖν αὐτόν τε καὶ τοὺς ἀγγέλους αὐτοῦ σὺν τοῖς ἀπατηθεῖσιν ἁμαρτωλοῖς εἰς τὸ σκότος τὸ κατώτερον ἀπελθεῖν, τοιοῦτόν τινα ἔχει λόγον. ὁ πονηρὸς σκότῳ χαίρουσαν τὴν κρᾶσιν λελογχώς, μετὰ τῶν ὁμοδούλων ἀγγέλων εἰς τὸ τοῦ Ταρτάρου σκότος κατελθὼν ἥδεται· φίλον γὰρ πυρὶ τὸ σκότος. αἱ δὲ τῶν ἀνθρώπων ψυχαὶ φωτὸς καθαροῦ σταγόνες οὖσαι, ὑπὸ ἀλλοφύλου πυρὸς οὐσίας συμπινόμεναι καὶ φύσιν τοῦ ἀποθανεῖν οὐκ ἔχουσαι, κατ' ἀξίαν κολάζονται. εἰ δὲ ὁ τῆς κακίας ἡγεμὼν ἄνθρωπος ὢν οὐ πέμπεται εἰς τὸ σκότος ὡς μὴ τούτῳ χαίρων, τότε δύναται ἡ κακοῖς αὐτοῦ χαίρουσα κρᾶσις μετασυγκριθῆναι εἰς ἀγαθοῦ προαίρεσιν καὶ οὕτως ἀγαθὸς συνεῖναι κριθήσεται ταύτῃ μᾶλλον ὅτι κακοῖς χαίρουσαν λελογχὼς κρᾶσιν, αἰτίᾳ τοῦ πρὸς τὸν θεὸν φόβου οὐδὲν παρὰ τὸ δοκοῦν τῷ τοῦ θεοῦ νόμῳ διεπράξατο.","english":"Tell us the consistency: how can it be reasonable that one established by a just God be wicked, so as to be an avenger of the impious, and that this same one later, together with his angels, be sent with the sinners into the lower darkness? For I also remember this being said by the Teacher himself. And Peter said: I too, he said, acknowledge that the wicked one does nothing wicked in this respect, in that he executes the law given to him. And yet, though he has an evil disposition, nevertheless from fear of God he does nothing unjustly, but by slandering teachers of truth for the ambush of the undiscerning, he himself is called the Devil. But that our truthful Teacher said that he and his angels go with the deceived sinners into the lower darkness—this has some such meaning. The wicked one, having obtained a mixture that delights in darkness, having gone down with his fellow-servant angels into the darkness of Tartarus, rejoices; for darkness is friendly to fire. But the souls of men, being drops of pure light, compressed by a foreign substance of fire and having no nature to die, are punished according to merit. But if the leader of wickedness, being a man, is not sent into the darkness as not delighting in it, then his mixture that delights in evils can be recombined into a disposition for good, and thus he will be judged to be good, consorting with this mixture rather because, having obtained a mixture that delights in evils, through the cause of fear of God he did nothing contrary to what seemed good to the law of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σκότος τὸ κατώτερον","severity":"info","text":"The phrase 'lower darkness' likely refers to Tartarus, the deepest part of the underworld in Greek cosmology, here adapted to a Christian context of punishment.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The concept of the wicked one as an 'avenger of the impious' reflects a Jewish-Christian tradition of a punitive angel or demon, possibly derived from the figure of Mastema in Jubilees or the Satan in Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a question-and-answer format typical of the Homiliae, where a disciple (here unnamed) poses a theological problem, and Peter provides a resolution.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The argument that the wicked one 'does nothing unjustly' because he executes a divine law introduces a paradox: evil is instrumental in a providential order, a theme found in early Christian theodicies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρᾶσις","severity":"info","text":"'Mixture' (κρᾶσις) is a technical term in this cosmology, denoting the composite nature of the wicked one, which includes a disposition that delights in darkness or evils.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'σὺν τοῖς ἀπατηθεῖσιν ἁμαρτωλοῖς' is ambiguous: it may mean the wicked one and his angels accompany the deceived sinners, or that they are themselves among the sinners.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether the wicked one is sent into darkness as a punishment or as a natural abode; the text suggests both, as he 'rejoices' in darkness but is also 'sent' with sinners.","The relationship between the 'mixture' (κρᾶσις) and the 'disposition' (προαίρεσις) is not fully clarified; the passage implies they can be recombined, but the mechanism is vague."],"confidence":"medium","notes":[]},{"i":315,"ref":"p315","source":"καὶ μήτιγε τὸ τὴν τοῦ ἀρχιερέως Ἀαρὼν·άβδον γενέσθαι ὄφιν καὶ πάλιν ἀντιτραπῆναι εἰς·άβδον, τοῦτο εἰς τὴν τοῦ πονηροῦ ὕστερον γενησομένην τῆς τροπῆς μετασύγκρισιν μυστηριωδῶς ἡ γραφὴ [ἐσομένην] προεδήλωσε;\n\nΜετὰ δὲ τὸν Λάζαρον Ἰώσηφος (καὶ αὐτὸς εἷς τῶν ἀκολούθων) ἔφη· Ὀρθῶς πάντα εἴρηκας. νῦν δὲ κἀμοὶ τοῦτο βουλομένῳ μαθεῖν παράσχου διὰ τί πᾶσι τῶν αὐτῶν λόγων κηρυσσομένων οἱ μὲν πείθονται, οἱ δὲ ἀπειθοῦσι. καὶ ὁ Πέτρος· ὐ γάρ εἰσιν, ἔφη, οἱ λόγοι ἐπῳδαί, ἵνα πάντως ἀκούσας τις πιστεύσῃ. τῷ δέ τινας μὲν πείθεσθαι, τινὰς δὲ μή, συνετῶς δείκνυται τὸ αὐτεξούσιον. ταῦτα εἰπόντα οἱ πάντες εὐλογήσαμεν. Καὶ δὴ μέλλουσιν ἡμῖν ἑστιᾶσθαι ὑπεισέδραμέ τις λέγων· Ἀππίων ὁ πλειστονίκης σὺν Ἀννουβίωνι ἧκεν ἀρτίως ἀπὸ Ἀντιοχείας καὶ ξενίζεται παρὰ Σίμωνι. ὁ δὲ πατὴρ ἀκούσας καὶ χαρεὶς ἔφη Πέτρῳ· ἴ μοι ἐπιτρέπεις, πορεύομαι προσαγορεύσων Ἀππίωνα καὶ Ἀννουβίωνα ἐκ πρώτης ἡλικίας φίλους μοι γεγενημένους. τυχὸν γὰρ Ἀννουβίωνα πείσω Κλήμεντι διαλεχθῆναι περὶ γενέσεως. καὶ ὁ Πέτρος· Ἐπιτρέπω, ἔφη, καὶ ἐπαινῶ τὰ φίλων σε πληροῦντα μέρη, πλὴν ἐννόει μοι ὡς κατὰ πρόνοιαν θεοῦ πανταχόθεν συντρέχει τὰ πρὸς τὴν σὴν πληροφορίαν οἰκείαν ἀποτελοῦντα τὴν ἁρμονίαν. τοῦτο δὲ εἶπον διὰ τὴν Ἀννουβίωνος χρησίμως σοι γενομένην ἐπιδημίαν. καὶ ὁ πατήρ· Ἀληθῶς συνορῶ τοῦτο οὕτως ἔχον. καὶ ταῦτα εἰπὼν ἐπορεύθη πρὸς Σίμωνα. ἡμεῖς δὲ οἱ συνόντες τῷ Πέτρῳ δι' ὅλης νυκτὸς ἐπαλλήλως πυνθανόμενοι ὑπό τε ἡδονῆς καὶ χαρᾶς τῶν λεγομένων νήφοντες ἐνυκτερεύσαμεν.","english":"And is it not the case that the staff of the high priest Aaron became a serpent and was again transformed back into a staff, did not scripture mysteriously prefigure this as a foreshadowing of the future transformation of the evil one?\n\nAfter Lazarus, Joseph (himself one of the followers) said: You have spoken correctly about everything. Now grant me this, which I wish to learn: why, when the same words are proclaimed to all, are some persuaded and others disobedient? And Peter said: For the words are not incantations, so that anyone who hears them must necessarily believe. But that some are persuaded and others are not intelligently demonstrates free will. When he said this, we all blessed him. And as we were about to dine, someone rushed in and said: Appion the pleistonices has come with Annubion, just now from Antioch, and is being entertained by Simon. When my father heard this, he rejoiced and said to Peter: If you permit me, I will go to greet Appion and Annubion, who have been my friends from early youth. For perhaps I will persuade Annubion to converse with Clement about generation. And Peter said: I permit it, he said, and I commend you for fulfilling the duties of friendship, only consider for me how, by the providence of God, everything from all sides converges to complete your own full assurance, producing the fitting harmony. I said this because of Annubion's arrival, which has become useful for you. And my father said: Truly I see that this is so. And having said this, he went to Simon. And we who were with Peter spent the whole night continuously asking questions, sober from pleasure and joy at what was said, and we passed the night awake.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν τοῦ ἀρχιερέως Ἀαρὼν·άβδον γενέσθαι ὄφιν","severity":"info","text":"The transformation of Aaron's staff into a serpent alludes to Exodus 7:10-12, where Aaron's rod becomes a serpent before Pharaoh. The author interprets this as a prefiguration of the evil one's future transformation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αὐτεξούσιον","severity":"info","text":"αὐτεξούσιον (autexousion) means 'free will' or 'self-determination'. In this passage, Peter uses it to explain why some are persuaded by the same words and others not, emphasizing human autonomy in response to divine teaching.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀππίων ὁ πλειστονίκης σὺν Ἀννουβίωνι","severity":"info","text":"Appion (Apion) and Annubion are historical figures: Apion was a first-century CE Greek grammarian and anti-Jewish polemicist; Annubion is likely an Egyptian astrologer. Their arrival from Antioch and stay with Simon (Simon Magus) sets up a philosophical confrontation.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from a theological discussion (Aaron's staff, free will) to a narrative development: the arrival of Appion and Annubion, Clement's father's departure to greet them, and the disciples' all-night questioning of Peter. The shift marks a new episode in the homily.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μετὰ δὲ τὸν Λάζαρον Ἰώσηφος","severity":"info","text":"The mention of 'after Lazarus' likely refers to a preceding episode in the narrative (not preserved in this excerpt) where Lazarus, a follower, spoke. Joseph, another follower, now continues the dialogue, echoing the pattern of sequential interlocutors in the Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐσομένην","severity":"caution","text":"The Greek text has a bracketed ἐσομένην, indicating a textual variant or editorial insertion. The sense is that scripture 'prefigured' the transformation, but the exact syntax is uncertain; the English draft omits this word, smoothing the reading.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'after Lazarus' (Μετὰ δὲ τὸν Λάζαρον) may refer to a lost preceding section or to a character named Lazarus who spoke earlier; the exact referent is unclear.","The bracketed ἐσομένην in the Greek may be a later gloss or a corruption; the translation treats it as implied but not explicit."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":316,"ref":"p316","source":"ἤδη δέ πως νυκτὸς ὑπαυγαζομένης Πέτρος ἐμβλέψας ἐμοί τε καὶ τοῖς ἀδελφοῖς μου ἔφη· Διαπορῶ τί ἔδοξε τῷ ὑμετέρῳ πατρί. καὶ λέγοντος τοῦτο ἧκεν ὁ πατὴρ αὐτόθι, τὸν Πέτρον ἡμῖν περὶ αὐτοῦ διαλεγόμενον καταλαβών· καὶ ἀθυμοῦντα ἰδὼν προσαγορεύσας ἀπελογήσατο δι' ἣν αἰτίαν ἔξω κεκοίμηται. ἡμεῖς δὲ ἐμβλέποντες αὐτῷ ἐξειστήκειμεν, τὸ εἶδος Σίμωνος ὁρῶντες, φωνῆς δὲ τοῦ πατρὸς ἡμῶν ἀκούοντες Φαύστου. καὶ δὴ φευγόντων ἡμῶν αὐτὸν καὶ στυγνούντων ἐξεπέπληκτο ὁ πατὴρ ἐπὶ τῷ οὕτως ἀπηνῶς καὶ ἐχθρῶς αὐτῷ χρῆσθαι. μόνος δὲ Πέτρος τὴν κατὰ φύσιν αὐτοῦ ὁρῶν\n\nμορφὴν πρὸς ἡμᾶς ἔφη· Τίνος ἕνεκα βδελυσσόμενοι ἀπωθεῖσθε τὸν ὑμέτερον πατέρα; ἡμεῖς δὲ καὶ ἡ μήτηρ ἔφαμεν· Σίμων ἡμῖν οὗτος φαίνεται φωνὴν ἔχων τοῦ ἡμετέρου πατρός. καὶ ὁ Πέτρος ἔφη· Ὑμῖν μὲν ἡ ἀμάγευτος αὐτοῦ φωνὴ μόνη γνώριμός ἐστιν, ἐμοῦ δὲ τοῖς ἀμαγεύτοις ὀφθαλμοῖς καὶ τὸ εἶδος αὐτοῦ ὡς ἔστιν ὁρατὸν ὅτι μή ἐστι Σίμων, ἀλλὰ Φαῦστος ὁ ὑμέτερος πατήρ. τότε δὴ προσεμβλέψας καὶ τῷ πατρὶ ἔφη· Τὸ γνήσιόν σου εἶδος αὐτοῖς οὐ φαίνεται, ἀλλὰ Σίμωνος τοῦ ἀσεβεστάτου καὶ ἡμῖν ἐχθίστου. Ταῦτα τοῦ Πέτρου διαλεγομένου ἐπεισῄει τις τῶν προόδων ἀπὸ τῆς Ἀντιοχείας ἐληλυθὼς λέγων Πέτρῳ· ἰδέναι σε θέλω, κύριέ μου, ὅτι Σίμων ἐν τῇ Ἀντιοχείᾳ δημοσίᾳ πολλὰ τεράστια ποιῶν οὐδὲν ἄλλο προσδιελέγετο ἤ σε πρὸς αὐτοὺς πρὸς μῖσος ποιῶν μάγον τε ὀνομάζων καὶ γόητα καὶ μιαιφόνον, καὶ πρὸς τοσοῦτον αὐτοὺς μῖσος παρεσκεύασεν ὡς γλίχεσθαι πάντα ἄνθρωπον τῶν ἐκεῖ ἐπιδημησάντων σαρκῶν αὐτῶν ἀπογεύσασθαί σου.","english":"Now, as night was just beginning to grow light, Peter, looking at me and my brothers, said: \"I am perplexed as to what seemed good to your father.\" And as he was saying this, my father arrived there, having come upon Peter speaking to us about him; and seeing him dejected, he greeted him and explained the reason why he had slept outside. But we, looking at him, were astounded, seeing the form of Simon but hearing the voice of our father Faustus. And indeed, as we fled from him and shrank back, my father was amazed that we treated him so harshly and hostilely. But Peter alone, seeing his natural form, said to us: \"Why do you abhor and reject your father?\" And we and my mother said: \"This man appears to us as Simon, having the voice of our father.\" And Peter said: \"To you, only his unadulterated voice is recognizable, but to my unadulterated eyes, his form as it truly is is visible, that he is not Simon, but Faustus, your father.\" Then, looking intently at my father, he said: \"His genuine form does not appear to them, but that of Simon, the most impious and most hostile to us.\" While Peter was saying these things, one of the advance messengers arrived, having come from Antioch, and said to Peter: \"I want you to know, my lord, that Simon in Antioch, publicly performing many marvels, spoke of nothing else but to incite them to hatred against you, calling you a magician and a sorcerer and a murderer, and he prepared them to such hatred that every man there who had arrived longed to taste of your flesh.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"προόδων","severity":"info","text":"The term προόδων (advance messengers) refers to couriers or scouts sent ahead, a role in the narrative structure of the Pseudo-Clementine literature, indicating travel and communication between communities.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀμάγευτος","severity":"info","text":"ἀμάγευτος (unadulterated) is a rare adjective, here used twice: once of the father's voice (ἀμάγευτος φωνή) and once of Peter's eyes (ἀμαγεύτοις ὀφθαλμοῖς). It emphasizes purity or lack of magical corruption, a key concept in the anti-Simonian polemic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπεισῄει","severity":"info","text":"The verb ἐπεισῄει (came in upon) marks a sudden narrative intrusion, typical of the homily's episodic style, introducing a messenger from Antioch to advance the plot against Simon Magus.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίμων","severity":"info","text":"Simon Magus is a central antagonist in the Pseudo-Clementine literature, portrayed as a sorcerer and heretic. The accusation of being a μάγον, γόητα, and μιαιφόνον (magician, sorcerer, murderer) reflects early Christian polemic against rival teachers.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"σαρκῶν αὐτῶν ἀπογεύσασθαί σου","severity":"info","text":"The phrase 'longed to taste of your flesh' is a hyperbolic expression of murderous intent, possibly echoing early Christian martyrdom accounts where crowds sought to kill and consume the bodies of the faithful.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the father (Faustus) and his transformation into Simon's form is a narrative device; the text does not clarify whether this is a magical illusion or a spiritual deception. The reading assumes a literal transformation visible only to Peter."],"confidence":"high","notes":[]},{"i":317,"ref":"p317","source":"ὅθεν ἡμεῖς οἱ πρόοδοι μετὰ τῶν ὑπὸ σοῦ τῷ Σίμωνι ὑποβεβλημένων ἀδελφῶν ἡμῶν πολὺ κατὰ σοῦ βρύχουσαν τὴν πόλιν ἑωρακότες, κρύφα εἰς τὸ αὐτὸ γενόμενοι σκοποῦμεν τί χρὴ ποιεῖν. καὶ δὴ ἐν ἀπορίᾳ ἡμῶν ὄντων ἐπεδήμησε Κορνήλιος ἑκατόνταρχος ὑπὸ Καίσαρος πεμφθεὶς πρὸς τὸν τῆς ἐπαρχίας ἡγούμενον, ὃν ἐν Καισαρείᾳ δαιμονῶντα ἰάσατο ὁ κύριος. οὗτος μεταπεμφθεὶς ὑφ' ἡμῶν κρύφα καὶ τῆς ἀθυμίας τὴν αἰτίαν παρ' ἡμῶν μαθὼν καὶ βοηθεῖν ἀξιωθεὶς προθυμότατα ὑπέσχετο φοβήσας φυγαδεύειν αὐτόν, ἐάν γε αὐτοῦ τῷ ἐγχειρήματι ὑπουργήσωμεν. ἡμῶν δὲ ἑτοίμως πάντα ποιήσειν ὑποσχομένων ἔφη· Ἐμοῦ διὰ πολλῶν φίλων κρύφα εἰς σύλληψιν αὐτοῦ ἐληλυθέναι περισκοποῦντος καὶ ζητεῖν αὐτὸν φάσκοντος, καθότι Καῖσαρ πολλοὺς μάγους ἀνελὼν καὶ τὰ κατ' αὐτὸν μαθὼν ἐμὲ ἐπὶ τὴν αὐτοῦ ζήτησιν ἔπεμψεν, ὅπως καὶ αὐτὸν ὡς καὶ τοὺς πρὸ αὐτοῦ μάγους κολάσῃ, καὶ οἱ ὑμέτεροι οἱ συνόντες αὐτῷ ὡς δὴ κρύφα ποθὲν ἀκηκοότες προσαναφερέτωσαν ὡς ἐμοῦ ἕνεκα τοῦ συλλαβεῖν αὐτὸν ἀπεσταλμένου, καὶ τυχὸν ἀκούσας φοβηθεὶς φεύξεται. ἐπεὶ τοίνυν ἕτερόν τι ποιεῖν ἐπενοήσαμεν. ὁμῶς οὕτως ἐγένετο. ὑπό τε γὰρ πολλῶν τῶν ἔξω ὡς τὰ μεγάλα αὐτῷ χαριζομένων λάθρα λεγόντων, ἔτι δὲ καὶ τῶν ἔνδον ὑποβλητῶν ἡμετέρων ἀκηκοὼς καὶ ὡς παρ' ἰδίων γνώμην εἰληφὼς ὑποστέλλεσθαι ἔγνω. ἀποδρὰς οὖν τῆς Ἀντιοχείας μετὰ Ἀθηνοδώρου ἐνθάδε ἐλήλυθεν ὡς ἀκηκόαμεν. διὸ συμβουλεύομέν σοι μήπω ἐπιβῆναι τῆς πόλεως ἐκείνης, μέχρις ἂν εἰδῶμεν εἰ τῆς κατὰ σοῦ διαβολῆς ἐκείνου ἀπόντος ὑπολῆσαι δυνήσονται.","english":"Therefore we, the advance party, seeing that the city was greatly raging against you because of the brothers you had suborned to Simon, gathered secretly in the same place and considered what we should do. And while we were in perplexity, Cornelius the centurion arrived, sent by Caesar to the governor of the province, whom the Lord healed in Caesarea when he was possessed by a demon. This man, summoned secretly by us and learning from us the cause of our despondency and being asked to help, very readily promised to frighten him and drive him away, if we would assist in his undertaking. And when we promised to do everything readily, he said: \"While I, through many friends, secretly go about to seize him, claiming to seek him because Caesar, having put many magicians to death and learned about him, sent me to search for him, so that he might punish him as he did the magicians before him, let your men who are with him, as if they had secretly heard from somewhere, report that I have been sent to arrest him, and if he hears of it, he will be frightened and flee.\" Since then we devised something else to do, nevertheless it happened thus. For, hearing from many outsiders who secretly said they were granting him great favors, and also from our own suborned men within, and taking it as the opinion of his own people, he decided to withdraw. So, having fled from Antioch with Athenodorus, he has come here, as we have heard. Therefore we advise you not to enter that city yet, until we know whether, in his absence, they will be able to allay that slander against you.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Κορνήλιος ἑκατόνταρχος","severity":"info","text":"Cornelius the centurion appears in Acts 10 as a God-fearer converted by Peter. Here he is a historical figure repurposed as a secret ally against Simon Magus, blending New Testament narrative with later legend.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποβεβλημένων","severity":"info","text":"The Greek participle ὑποβεβλημένων (suborned) implies agents secretly planted by Peter among Simon's followers. The English draft renders it as 'suborned', which captures the covert, manipulative sense.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a long embedded speech by the advance party reporting their plot against Simon. It shifts from narrative to direct discourse (ἔφη) and back, typical of Clementine homiletic style.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σίμωνι","severity":"info","text":"Simon Magus, the arch-heretic of early Christian tradition, is the target. The plot to frighten him into flight parallels accounts in the Pseudo-Clementine Recognitions and Homilies, where Peter outmaneuvers Simon through deception.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The reference to Caesar executing magicians and sending Cornelius to arrest Simon reflects a 2nd–3rd century CE context, when Roman authorities suppressed magic. This anachronistically places the apostolic age under later imperial policy.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁμῶς οὕτως ἐγένετο","severity":"caution","text":"The phrase 'ὁμῶς οὕτως ἐγένετο' (nevertheless it happened thus) is textually awkward; it may reflect a lacuna or scribal gloss. The narrative logic is strained, as the plan is described but then said to have occurred anyway.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' who healed Cornelius in Caesarea is ambiguous: it could refer to Jesus (as in Acts) or to Peter, who is often called 'the Lord' in Clementine literature. The Greek κύριος is ambiguous.","The phrase 'ἕτερόν τι ποιεῖν ἐπενοήσαμεν' (we devised something else to do) is vague; the text does not specify what alternative plan was considered before the described one succeeded."],"confidence":"high","notes":[]},{"i":318,"ref":"p318","source":"Ταῦτα τοῦ προόδου ἀπαγγείλαντος ὁ Πέτρος τῷ πατρὶ προσεμβλέψας ἔφη· Ἀκούεις, Φαῦστε, ὑπὸ Σίμωνος τοῦ μάγου ἡ μεταμόρφωσίς σου γέγονεν, ὡς ἤδη φαίνεται. Καίσαρα γὰρ νομίσας ἐπὶ κακῷ αὐτὸν ζητεῖν φοβηθεὶς ἔφυγε, τὴν ἑαυτοῦ σοὶ περιθεὶς μορφήν, ὅπως ἀποθανόντος σου τοῖς σοῖς τέκνοις ἡ λύπη γένηται. ταῦτα ὁ πατὴρ ἀκούων κλαίων καὶ ὀδυρόμενος ἔφη· Ὀρθῶς ἐστοχάσω, Πέτρε. Ἀννουβίων μού με φιλῶν μυστηριωδῶς τὴν ἐπιβουλὴν ἐξέφηνε, καὶ οὐκ ἐπίστευον ὁ τάλας, ἐπειδὴ τοῦ παθεῖν ἤμην ἄξιος. ταῦτα τοῦ πατρὸς εἰπόντος μετ'\n\nοὐ πολὺ Ἀννουβίων ἦλθε πρὸς ἡμᾶς τὴν Σίμωνος ἡμῖν δηλῶν φυγὴν καὶ ὡς αὐτῆς νυκτὸς ἐπὶ Ἰουδαίαν ὥρμησεν. εὗρε δὲ τὸν πατέρα ἡμῶν κοπτόμενον καὶ μετὰ ὀδυρμῶν λέγοντα· ἶμοι ὁ τάλας, μάγον αὐτὸν ἀκούων ἠπίστουν ὁ ταλαίπωρος· πρὸς μίαν ἡμέραν ἐπιγνωσθεὶς συμβίῳ καὶ τέκνοις ταχέως ἐπὶ τὴν προτέραν τῆς ἀγνοίας ἦλθον συμφοράν. καὶ ἡ μήτηρ ὀδυρομένη τὰς τρίχας κατέτιλλεν, ἡμεῖς δὲ περὶ τῆς τοῦ πατρὸς ἀλλοιώσεως ἀδημονοῦντες ἐστένομεν, ὅτι ποτὲ ἦν συννοῆσαι μὴ δυνάμενοι. Ἀννουβίων δὲ ταῦτα ἀκούων καὶ ὁρῶν ἀχανὴς ἔστη. ὁ δὲ Πέτρος ἡμῖν τοῖς τέκνοις ἐπὶ πάντων ἔφη· Πιστεύσατέ μοι, οὗτός ἐστι Φαῦστος ὁ πατὴρ ὑμῶν. διὸ δὴ κελεύω ὑμῖν ὡς πατρὶ προσέχειν· παρέξει γὰρ ὁ θεὸς πρόφασίν τινα, δι' ἧς τὴν Σίμωνος ἀποδυσάμενος μορφὴν τὴν τοῦ πατρὸς ὑμῶν προδήλως ἀναδείξει πάλιν. ταῦτα ἡμῖν εἰπὼν καὶ τῷ πατρὶ προσβλέψας ἔφη· Ἐγώ σοι ἐπέτρεψα προσαγορεῦσαι Ἀππίωνα καὶ Ἀννουβίωνα, ἐπειδὴ ἐκ παίδων σοι φίλους εἶναι ὁμολογεῖς, οὐχὶ Σίμωνι τῷ μάγῳ συνομιλεῖν. καὶ ὁ πατήρ· Ἥμαρτον, ἔφη, ὁμολογῶ.","english":"When the advance party reported this, Peter looked at his father and said, \"Do you hear, Faustus, that your transformation was brought about by Simon the magician, as now appears? For thinking that he was seeking Caesar to do him harm, he fled in fear, placing his own form upon you, so that when you died, grief would come to your children.\" Hearing this, the father, weeping and lamenting, said, \"You have rightly conjectured, Peter. Annubion, while kissing me, mysteriously revealed the plot, and I, wretched one, did not believe it, because I was worthy of suffering.\" When the father said this, not long after Annubion came to us, revealing Simon's flight and that he had set out for Judea that very night. He found our father beating himself and saying with lamentations, \"Woe is me, wretched one; hearing that he was a magician, I, miserable, did not believe. Recognized by my wife and children for a single day, I quickly returned to the former calamity of ignorance.\" And our mother, lamenting, tore out her hair, while we, distressed about our father's alteration, groaned, unable to understand what had happened. Annubion, hearing and seeing this, stood aghast. Then Peter said to us, the children, before all, \"Believe me, this is Faustus, your father. Therefore I command you to attend to him as a father; for God will provide some occasion through which, having cast off Simon's form, he will again manifestly display your father's form.\" Having said this to us, he looked at the father and said, \"I permitted you to address Appion and Annubion, since you confess they have been your friends from childhood, not to consort with Simon the magician.\" And the father said, \"I have sinned, I confess.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προόδου","severity":"info","text":"The advance party (προόδου) refers to the group sent ahead to assess the situation in the city, as described in the previous passage.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μεταμόρφωσις","severity":"info","text":"μεταμόρφωσις (transformation) here denotes Simon's magical alteration of Faustus's appearance, a key plot device in the Pseudo-Clementine romance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀννουβίων","severity":"info","text":"Annubion is a character in the Pseudo-Clementine narrative, often a confidant of Faustus who reveals Simon's plot.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit within the recognition scene, where Peter confirms Faustus's identity and the family's emotional turmoil is depicted.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of a magician altering someone's form parallels similar transformations in other Pseudo-Clementine texts, such as the Homilies and Recognitions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This passage reflects the early Christian reception of the Pseudo-Clementine romance, which was popular in Greek and Syriac traditions for its didactic and novelistic elements.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the advance party (προόδου) is not fully specified; it may refer to Clement and his companions.","The exact nature of Annubion's 'mysterious' revelation (μυστηριωδῶς) is left vague."],"confidence":"high","notes":[]},{"i":319,"ref":"p319","source":"καὶ Ἀννουβίων· Καὶ αὐτὸς ἐγώ, ἔφη, σὺν αὐτῷ δέομαί σου συγγνῶναι γέροντι εὐγενεῖ καὶ ἀγαθῷ ἠπατημένῳ· παίγνιον γὰρ γέγονεν ὁ δυστυχὴς τοῦ περιβοήτου. πλὴν ὡς γέγονε φράσω. ὁ ἀγαθὸς οὗτος γέρων ἦλθε προσαγορεύσων ἡμᾶς. ἐτυγχάνομεν δὲ αὐτῆς ὥρας κατὰ ταὐτὸν οἱ ἐκεῖ παρόντες ἀκούοντες Σίμωνος, ὃς ἀποδιδράσκειν ἤθελεν αὐτῇ νυκτί, ἀκηκοὼς ἐπιδημήσειν ποθέν τινας ἐνταῦθα τῇ Λαοδικείᾳ ἐκ προσταγῆς βασιλικῆς ζητοῦντας αὐτόν. Φαύστῳ δὲ εἰσιόντι τὸν ἴδιον θυμὸν... φήσας οὕτως πρὸς ἡμᾶς· Ἁλῶν αὐτὸν ἐλθόντα συμμετασχεῖν ὑμῖν ποιήσατε, ἐγὼ δὲ μύρον τι σκευάσω, ἵνα δειπνήσας καὶ ἀναλαβὼν τὸ ἴδιον χρίσας πρόσωπον τὴν ἐμὴν πᾶσιν ἔχειν δόξῃ μορφήν. ὑμεῖς δὲ βοτάνης τινὸς χυλοῖς προεναλειψάμενοι ὑπ' ἐμοῦ, οὐκ ἀπατηθήσεσθε ὑπὸ τῆς ξένης αὐτοῦ μορφῆς, πλὴν τοῖς ἄλλοις πᾶσιν ὁ Φαῦστος δόξει εἶναι Σίμων. ἐκείνου δὲ ταῦτα προλέγοντος ἔφην· Τί νῦν σοὶ ἐκ τῆς τοιαύτης μηχανῆς ἐστι κέρδος; καὶ ὁ Σίμων ἔφη· Πρῶτον μὲν συλλαβόντες αὐτὸν οἱ ἐμὲ ζητοῦντες παύσονται τῆς κατ' ἐμοῦ ζητήσεως. εἰ δὲ καὶ ὑπὸ βασιλικῆς χειρὸς ἀναιρεθείη, μέγιστον πένθος ἕξουσιν οἱ τούτου παῖδες, οἵτινες ἐμὲ καταλιπόντες προσφυγόντες τῷ Πέτρῳ συνεργοῦσι. νῦν γὰρ σοί, ὦ Πέτρε, ὁμολογῶ τὰ ἀληθῆ ὅτι ἐφοβούμην τότε τῷ Φαύστῳ τοῦτο μηνύειν. ἀλλ' οὐδὲ καιρὸν ἡμῖν ὁ Σίμων ἐδίδου πρὸς τὸ ἰδιάζειν, ἵνα τις ἡμῶν αὐτῷ τὴν ἐκ τοῦ Σίμωνος κακὴν ἐκφάνῃ βουλήν. πλὴν ἐν μέσῃ γε νυκτὶ ἀναστὰς ὁ Σίμων τὴν ἐπὶ Ἰουδαίαν ἐποιεῖτο φυγήν, προπεμπόμενος ὑπό τε Ἀππίωνος καὶ Ἀθηνοδώρου.","english":"And Annubion said, \"I too join him in begging you to forgive this noble and good old man who has been deceived; for the unfortunate man has become a plaything of the notorious one. But I will tell how it happened. This good old man came to greet us. At that very hour we happened to be present there listening to Simon, who wished to flee that same night, having heard that some men were coming to Laodicea from somewhere by royal command seeking him. When Faustus entered, Simon, in his own anger... spoke to us thus: 'Make him join you in taking salt together, and I will prepare some ointment, so that after he dines and anoints his face with it, he will seem to everyone to have my form. But you, having first anointed yourselves with juices of a certain herb given by me, will not be deceived by his strange appearance; to all others, however, Faustus will seem to be Simon.' When Simon said this, I asked, 'What profit do you have now from such a scheme?' And Simon said, 'First, those who seek me will seize him and cease their search for me. And if he is also put to death by royal hand, his sons, who left me and fled to Peter to assist him, will suffer the greatest grief. For now, O Peter, I confess the truth to you, that I was afraid at that time to reveal this to Faustus. But Simon gave us no opportunity to speak privately, so that one of us might disclose his evil plan to him. However, in the middle of the night Simon arose and fled toward Judea, escorted by Appion and Athenodorus.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παίγνιον γὰρ γέγονεν ὁ δυστυχὴς τοῦ περιβοήτου","severity":"info","text":"The phrase 'plaything of the notorious one' underscores Faustus's passive victimhood and Simon's manipulative power, a key narrative point.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἁλῶν","severity":"info","text":"The Greek 'Ἁλῶν' (literally 'of salt') likely refers to a communal meal or sharing of salt, a gesture of hospitality or fellowship in early Christian and Jewish contexts.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon Magus, a Samaritan magician, is a recurring antagonist in early Christian literature, often portrayed as a heretic and rival to Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν ὡς γέγονε φράσω","severity":"info","text":"Annubion's phrase 'But I will tell how it happened' marks a shift from petition to explanatory narrative, typical of homiletic storytelling.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"αὐτῇ νυκτί","severity":"info","text":"The reference to 'that same night' aligns with the previous passage's nocturnal flight, maintaining narrative continuity.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Φαύστῳ δὲ εἰσιόντι τὸν ἴδιον θυμόν...","severity":"caution","text":"The Greek text is lacunose after 'θυμόν' (anger), indicated by ellipsis; the sense of Simon's anger is implied but the full clause is lost.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἴδιον θυμόν' is incomplete; the reading assumes it modifies Simon's anger upon Faustus's entry, but the syntax is broken."],"confidence":"high","notes":[]},{"i":320,"ref":"p320","source":"τότε ἐγὼ δυσαρέστως ἔχειν τὸ σῶμα ὑπεκρινάμην, ὅπως μείνας μετὰ τὸ ἐκείνους πορευθῆναι εὐθὺς αὐτὸν ἐπὶ τὰ ἑαυτοῦ ἐπανελθεῖν ποιήσω, εἴ που δύναιτο παρ' ὑμῖν κρυπτόμενος λανθάνειν, μήπως ὑπὸ τῶν Σίμωνος ζητούντων ὡς Σίμων ληφθεὶς ὑπὸ βασιλικῆς ὀργῆς ἀποθάνῃ. ἀωρίας οὖν αὐτὸν ἐξαπέστειλα πρὸς ὑμᾶς καὶ κηδόμενος αὐτοῦ νύχιος ἦλθον ὀψόμενός τε αὐτὸν καὶ τάχιον ἀπελευσόμενος, πρὶν τοὺς πέμψαντας τὸν Σίμωνα ἐπανελθεῖν. καὶ προσβλέψας ἡμῖν ἔφη· Ἐγὼ Ἀννουβίων τὴν τοῦ πατρὸς ὑμῶν ἀληθῆ μορφὴν ὁρῶ ἐναλειψάμενος ὑπ' αὐτοῦ τοῦ Σίμωνος ὡς προΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.\n\nδιηγησάμην, ἵνα τοῖς ἐμοῖς ὀφθαλμοῖς ἡ ἀληθὴς Φαύστου φαίνηται μορφή. ἐκπεπληγμένος οὖν σφόδρα θαυμάζω τὴν Σίμωνος μαγείαν, ὅτι ἑστῶτες τὸν ὑμέτερον οὐ γνωρίζετε πατέρα. κλαιόντων δὲ τοῦ τε πατρὸς καὶ τῆς μητρὸς καὶ ἡμῶν αὐτῶν, ἐπὶ τῇ κοινῇ πάντων ἡμῶν συμφορᾷ συμπαθήσας καὶ ὁ Ἀννουβίων ἐδάκρυσε. τότε καὶ ὁ Πέτρος τῆς τοῦ πατρὸς μορφῆς τὴν ἀποκατάστασιν ἡμῖν ἐπηγγείλατο εἰπὼν πρὸς αὐτόν· Ἤκουσας, ὦ Φαῦστε, τὰ καθ' ἡμᾶς. ὅταν οὖν ἡμῖν χρήσιμος ἡ περικειμένη σοι πλάνος μορφὴ γένηται καὶ ὑπουργήσῃς ἡμῖν πρὸς ἃ κελεύομεν, τότε κἀγώ σοι τὴν ἀληθινήν σου μορφὴν ἀποδώσω πρότερον ποιήσαντι τὰ παρ' ἐμοῦ σοι λεγόμενα. τοῦ δὲ πατρὸς εἰπόντος· Πᾶν ὅτι ἄν μοι δυνατὸν ᾖ, προθυμότατον ποιήσω, μόνον τὴν ἐμὴν τοῖς ἐμοῖς ἀπόδος μορφήν, ὁ Πέτρος ἀπεκρίνατο·","english":"Then I pretended to be unwell in body, so that after they had gone, I might immediately make him return to his own affairs, if somehow he could be hidden and escape notice among you, lest he be seized by Simon's agents as Simon and die under the king's wrath. So I sent him to you at an untimely hour, and out of concern for him I came by night to see him and would depart quickly, before those who sent Simon returned. And looking at us, he said, \"I, Annubion, see the true form of your father, anointed by Simon himself as I related, so that to my eyes the true form of Faustus might appear.\" Then, utterly astounded, I marvel at Simon's magic, that you, standing here, do not recognize your own father. While the father and mother and we ourselves were weeping, Annubion also, sympathizing with the common misfortune of us all, wept. Then Peter promised us the restoration of our father's form, saying to him, \"You have heard, Faustus, our circumstances. So when the deceptive form that surrounds you becomes useful to us and you assist us in what we command, then I will restore your true form to you, after you have first done what I tell you.\" And when our father said, \"I will do everything that is possible for me with the utmost readiness, only restore my form to my family,\" Peter replied:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑπεκρινάμην","severity":"info","text":"The speaker feigns illness to manipulate the situation, a common narrative device in the Homiliae to advance the plot.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πλάνος μορφή","severity":"info","text":"πλάνος μορφή (deceptive form) refers to the magical disguise imposed by Simon, a key concept in the recognition plot.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σίμωνος μαγείαν","severity":"info","text":"Simon Magus is a central antagonist in the Pseudo-Clementine literature, known for his magical arts and conflict with Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of the recognition narrative where Faustus’ true identity is obscured by Simon’s magic, leading to Peter’s conditional promise of restoration.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Homiliae were transmitted in Greek and later translated into Syriac and other languages, influencing medieval Christian romance and hagiography.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a fragmentary phrase 'ὡς προΕρευνητικό έργο: ΔΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ' which appears to be a later editorial insertion or corruption; the reading here omits it as extraneous."],"confidence":"high","notes":[]},{"i":321,"ref":"p321","source":"ὐτὸς ἰδίοις ὠσὶν ἀκήκοας τῶν προόδων μου ἀπὸ Ἀντιοχείας ἐληλυθότων καὶ εἰπόντων ὡς ἐκεῖ γεγονὼς ὁ Σίμων ἰσχυρῶς τοὺς ὄχλους κατ' ἐμοῦ παρώξυνε, μάγον καὶ μιαιφόνον πλάνον τε καὶ γόητα ἀποκαλῶν, ἐπὶ τοσοῦτον ὡς γλίχεσθαι πάντας τοὺς ἐκεῖ τῶν ἐμῶν ἀπογεύσασθαι σαρκῶν. ποιήσεις οὖν ὡς ἐγὼ λέγω, καταλιπὼν Κλήμεντα παρ' ἐμοὶ καὶ προαγαγὼν ἡμᾶς εἰς Ἀντιόχειαν μετὰ τῆς συμβίου σου, ἔτι δὲ Φαυστίνου καὶ Φαυστινιανοῦ τῶν υἱῶν σου. συνέσονται δέ σοι καὶ ἄλλοι τινές, οὓς ἐγὼ κρίνω δυνατοὺς ὑπουργῆσαι τῷ ἐμῷ θελήματι. μετὰ τούτων ἐν τῇ Ἀντιοχείᾳ γενόμενος ἐν ὅσῳ ὡς Σίμων φαίνῃ, δημοσίᾳ κήρυξον τὴν σεαυτοῦ μετάνοιαν λέγων· Ἐγὼ Σίμων ταῦτα ὑμῖν κηρύσσω. ὁμολογῶ ἀδίκως καταψεύσασθαι Πέτρου· οὐκ ἔστι πλάνος, οὐ μιαιφόνος, οὐ γόης οὐδὲ ὅσα ποτὲ φαῦλα περὶ αὐτοῦ λέγων ἔφθανον ὑπὸ θυμοῦ ἐλαυνόμενος. δέομαι ὑμῶν αὐτὸς ἐγὼ ὁ τοῦ πρὸς ὑμᾶς μίσους αἴτιος αὐτῷ γεγονώς, παύσασθε μισοῦντες αὐτόν· τοῦ γὰρ ὑπὸ θεοῦ πρὸς σωτηρίαν κόσμου ἀπεσταλμένου ἀληθοῦς προφήτου ἀληθής ἐστιν ἀπόστολος. διὸ καὶ αὐτὸς συμβουλεύω αὐτῷ ὑμᾶς πείθεσθαι περὶ ὧν κηρύσσει, ἐπεὶ πᾶσα ὑμῶν ἡ πόλις ἄρδην ἀπολεῖται. δι' ἣν δὲ αἰτίαν ὑμῖν ταῦτα ὡμολόγησα, εἰδέναι ὑμᾶς θέλω. ταύτης τῆς νυκτὸς ἄγγελοί με τοῦ θεοῦ τὸν ἀσεβῆ ὡς ἐχθρὸν ὄντα τῷ τῆς ἀληθείας κήρυκι δεινῶς ἐμαστίγουν. παρακαλῶ οὖν, μηδ' ἂν αὐτὸς ἐγὼ ἄλλοτε ἐπελθὼν κατὰ Πέτρου ἐπιχειρῶ λέγειν, μὴ ἀποδέξησθέ με. ἐξομολογοῦμαι γὰρ ὑμῖν· Ἐγὼ μάγος, ἐγὼ πλάνος, ἐγὼ γόης, ἀλλὰ μετανοῶ· ἔξεστι γὰρ ἴσως μετανοίᾳ ἀπολῦσαι τὰ προπεπραγμένα μοι ἁμαρτήματα.","english":"You yourself have heard with your own ears from those who came from Antioch, reporting my progress, that Simon, having arrived there, violently stirred up the crowds against me, calling me a magician, a murderer, an impostor, and a sorcerer, to such an extent that all there were eager to taste my flesh. Therefore, you will do as I say: leave Clement with me, and lead us to Antioch with your wife, and also with Faustinus and Faustinianus, your sons. Some others whom I deem capable of serving my will will also accompany you. When you are in Antioch with these, while you appear as Simon, publicly proclaim your repentance, saying: \"I, Simon, proclaim these things to you. I confess that I have unjustly slandered Peter. He is not an impostor, not a murderer, not a sorcerer, nor any of the vile things I ever said about him, driven by anger. I myself, who became the cause of your hatred toward him, beg you: cease hating him. For he is the true apostle of the true prophet sent by God for the salvation of the world. Therefore, I myself advise you to obey him concerning what he proclaims, since your entire city will be utterly destroyed. I want you to know why I have confessed these things to you. This night, angels of God severely scourged me, the impious one, as an enemy of the herald of truth. I therefore entreat you: even if I myself should later come and attempt to speak against Peter, do not accept me. For I confess to you: I am a magician, I am an impostor, I am a sorcerer, but I repent; for it is perhaps possible through repentance to absolve the sins I have previously committed.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon Magus, a central antagonist in the Pseudo-Clementine literature, is portrayed here as a rival to Peter, stirring up crowds in Antioch. This reflects the early Christian tradition of Simon as a heretic and magician.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γόης","severity":"info","text":"The Greek term γόης (goēs) means 'sorcerer' or 'wizard,' often used pejoratively in early Christian polemic to discredit opponents as practitioners of deceptive magic.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπογεύσασθαι σαρκῶν","severity":"info","text":"The phrase 'eager to taste my flesh' echoes the biblical motif of cannibalistic hostility (cf. Psalm 27:2 LXX), but here it is hyperbolic, emphasizing the crowd's violent hatred of Peter.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ποιήσεις οὖν ὡς ἐγὼ λέγω","severity":"info","text":"This passage is a direct speech by Peter, instructing a plan for a public confession by a double impersonating Simon. It functions as a narrative climax, resolving the earlier plot of Simon's slander.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μετανοίᾳ ἀπολῦσαι","severity":"info","text":"The idea that repentance can absolve sins is a common theme in early Christian homiletics, paralleling the Shepherd of Hermas (Mandate 4.3) and later penitential literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄγγελοί με τοῦ θεοῦ ... ἐμαστίγουν","severity":"info","text":"The motif of angelic scourging as divine punishment appears in later apocryphal acts (e.g., Acts of Thomas) and influenced medieval hagiography, though its origin here is in the Pseudo-Clementine romance.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (Peter) is clear, but the narrative frame—whether this is a letter or a homily—is ambiguous. The Greek text lacks explicit homiletic markers, and the passage reads as a continuous narrative from the Pseudo-Clementine Recognitions or Homilies."],"confidence":"high","notes":[]},{"i":322,"ref":"p322","source":"ταῦτα τοῦ Πέτρου ὑποτιθεμένου· ἶδα, ἔφη ὁ πατήρ, ὅτι βούλει· διὸ μὴ κάμνε. ἐμοὶ γὰρ οὐχ ἧττον μελήσει ἐκεῖσε ἐλθόντι διαλεχθῆναι ἃ χρὴ περὶ σοῦ διαλέγεσθαι. καὶ ὁ Πέτρος πάλιν ὑπετίθετο· Ὅταν οὖν νοήσῃς τὴν πόλιν μεταβαλομένην τοῦ μίσους, ἐπιθυμοῦσαν δὲ ἰδεῖν ἡμᾶς, πέμψας δήλωσόν μοι, καὶ αὐτόθι ἐπικαταληψόμεθά σε. γενόμενος δὲ ἐκεῖ αὐθήμερον τὴν ἀλλοτρίαν σου μορφὴν ἀπελάσας τὴν σὴν τοῖς σοῖς καὶ πᾶσι τοῖς ἄλλοις ἀπλανῶς φαίνεσθαι ποιήσω. ταῦτα εἰπὼν συνεῖναι αὐτῷ τοὺς υἱούς, ἀδελφοὺς δὲ ἐμούς, ἐποίησε καὶ Ματτιδίαν τὴν μητέρα ἡμῶν καὶ τῶν γνησιωτέρων τινὰς συναπέρχεσθαι ἐκέλευσεν. ἡ δὲ μήτηρ συναπελθεῖν αὐτῷ ὀκνηρῶς εἶχεν· Μοιχὰς γὰρ εἶναι δοκῶ τῇ Σίμωνος συνοῦσα μορφῇ. εἰ δ' ἄρα συναπέρχεσθαι αὐτῷ ἀναγκασθήσομαι, ἀδύνατον ἐπὶ τῆς αὐτῆς κλίνης\n\nσυγκατακλιθήσεσθαι. οὐκ οἶδα δέ, εἰ καὶ συναπελθεῖν αὐτῷ πεισθήσομαι. ὀκνοῦσαν δὲ αὐτὴν ἀπελθεῖν ὁ Ἀννουβίων προέτρεψεν αὐτὴν εἰπών· Πείσθητι ἐμοί τε καὶ Πέτρῳ καὶ αὐτῇ δὲ τῇ φωνῇ ὅτι Φαῦστός ἐστιν ὁ σὸς σύμβιος, ὃν οὐκ ἔλαττόν σου ἀγαπῶ. καὶ αὐτὸς αὐτῷ συμπορεύσομαι. ταῦτα τοῦ Ἀννουβίωνος εἰπόντος ἡ μήτηρ συνελθεῖν ὑπέσχετο. ὁ δὲ Πέτρος ἔφη· Ἁρμοδιώτατα ὁ θεὸς τὰ πράγματα ἡμῶν οἰκονομεῖ. ἔχομεν γὰρ μεθ' ἡμῶν Ἀννουβίωνα τὸν ἀστρολόγον. οὗτος γὰρ ἡμῖν ἐπιδημήσασι τῇ Ἀντιοχείᾳ περὶ γενέσεως τοῦ λοιποῦ ὡς φίλος γνησιώτερον διαλεχθήσεται.","english":"While Peter was suggesting these things, \"I see,\" said my father, \"what you want; therefore do not weary yourself. For I, no less than you, will take care, when I go there, to say what ought to be said about you.\" And Peter again suggested, \"When, then, you perceive that the city has changed from its hatred and is desiring to see us, send and inform me, and I will come and join you there. And when I am there, on that same day, I will drive away your alien form and make your own appear without error to your family and to all others.\" Having said this, he caused his sons, who are my brothers, to be with him, and he ordered Mattidia, our mother, and some of the more intimate friends to go with him. But my mother was reluctant to go with him; \"For I seem to be an adulteress,\" she said, \"living with the form of Simon. But if I am forced to go with him, it is impossible for me to lie down on the same couch. I do not know, indeed, if I will be persuaded to go with him.\" And as she hesitated to go, Annubion encouraged her, saying, \"Be persuaded by me and by Peter and by the voice itself that Faustus is your husband, whom I love no less than you do. And I myself will go with him.\" When Annubion said this, my mother promised to go with him. And Peter said, \"Most appropriately does God manage our affairs. For we have with us Annubion the astrologer. For when we arrive in Antioch, he will converse with us more intimately about the future nativity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα τοῦ Πέτρου ὑποτιθεμένου","severity":"info","text":"The passage opens with a genitive absolute marking Peter's speech as the frame for the father's response, a common narrative device in the homilies.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μορφήν","severity":"info","text":"The Greek μορφήν ('form') here refers to the physical appearance of Simon, which Faustus has assumed; the term is central to the theme of disguise and recognition.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀννουβίων","severity":"info","text":"Annubion is an astrologer character in the Clementine romance, associated with the Egyptian god Anubis; his role here as a persuader and future advisor reflects the work's syncretistic milieu.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μοιχὰς γὰρ εἶναι δοκῶ","severity":"info","text":"Mattidia's fear of appearing as an adulteress parallels the theme of mistaken identity found in other early Christian narratives, such as the recognition scenes in the Acts of Thomas.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περὶ γενέσεως","severity":"info","text":"The reference to Annubion discussing 'the nativity' (γένεσις) reflects the work's engagement with astrological themes, which were later criticized by some church fathers.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συμπαρέρχεσθαι","severity":"caution","text":"The verb συναπέρχεσθαι (to go with) is used repeatedly; the manuscript tradition shows some variation in compound forms, but the sense of accompanying is clear.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact relationship between Annubion and Faustus is left implicit; the text suggests friendship but does not specify prior acquaintance.","The phrase 'αὐθήμερον' (on that same day) may be hyperbolic, as travel from Antioch to the current location is not specified."],"confidence":"high","notes":[]},{"i":323,"ref":"p323","source":"Καὶ δὴ τοῦ πατρὸς ὑπὸ νύκτα μεθ' ὧν ἐκέλευσε Πέτρος σὺν τῷ Ἀννουβίωνι ὁρμήσαντος ἐπὶ τὴν πλησίον Ἀντιόχειαν, ὄρθρου τῆς ἄλλης ἡμέρας πρὶν προελθεῖν Πέτρον ἐπὶ τῷ διαλέγεσθαι ἐπανῆλθον εἰς τὴν Λαοδίκειαν τὸν Σίμωνα προπέμψαντες Ἀππίων καὶ Ἀθηνόδωρος ἐπιζητοῦντες τὸν πατέρα. ὁ δὲ Πέτρος μαθὼν ἐκέλευσεν αὐτοὺς εἰσέρχεσθαι. εἰσβάντων δὲ καὶ καθεσθέντων καί· Ποῦ Φαῦστος; εἰπόντων, ἀπεκρίνατο Πέτρος· ὐκ ἴσμεν· αὐτῆς γὰρ ἑσπέρας πρὸς ὑμᾶς ἐλθὼν οὐκέτι τοῖς οἰκείοις ἐφάνη, χθὲς δὲ ὄρθρου καὶ Σίμων αὐτὸν ἐζήτησε, καὶ ἐπεὶ μηδὲν ἀπεκρινάμεθα πρὸς αὐτόν, οὐκ οἶδα τί δόξαν αὐτῷ, Φαῦστον ἑαυτὸν εἰπὼν μὴ πιστευθεὶς δακρύων καὶ κοπτόμενος ἀποκτέννειν ἑαυτὸν ἀπειλήσας ὡς ἐπὶ θάλασσαν ὥρμησε. ταῦτα ἀκούοντες ὅ τε Ἀππίων καὶ οἱ σὺν αὐτῷ ἐπολολύξαντες ἐκόψαντο λέγοντες· Διὰ τί οὐ παρεδέξασθε αὐτόν; καὶ ἅμα τῷ βούλεσθαι τὸν Ἀθηνόδωρον εἰπεῖν μοι· Φαῦστος ἦν, ὁ πατήρ σου, ὁ Ἀππίων ὑποφθάσας αὐτὸν εἶπεν· Ἐμάθομεν παρά τινος ὅτι εὑρὼν αὐτὸν ὁ Σίμων ἐξώρμησε, τὰ ἀληθῆ αὐτοῦ Φαύστου παρακαλέσαντος αὐτόν, ὅτι μὴ ἤθελεν ὁρᾶν τοὺς αὑτοῦ υἱοὺς Ἰουδαίους γεγενημένους. ἡμεῖς δὲ ταῦτα ἀκούσαντες τούτου ἕνεκεν ἤλθομεν ζητοῦντες αὐτόν. ἐπειδὴ δὲ ἐνταῦθα οὐκ ἔστι, φαίνεται ἀληθεύσας ὁ εἰπὼν ἡμῖν. ὡς οὖν παρ' αὐτοῦ ἀκούσαντες εἰρήκαμεν ὑμῖν. ἐγὼ δὲ Κλήμης συννοήσας τὴν τοῦ Πέτρου προαίρεσιν ὅτι ὑπόνοιαν αὐτοῖς ἐνσπεῖραι θέλει ὡς τὸν γέροντα ζητεῖν μέλλων παρ' αὐτοῖς, ἵνα φοβηθέντες φύγωσι, συνέδραμον αὐτοῦ τῷ βουλήματι καὶ πρὸς τὸν Ἀππίωνα· Ἄκουσον, ἔφην, φίλτατέ μοι Ἀππίων·","english":"And indeed, when my father set out by night with those whom Peter had ordered, along with Annubion, for nearby Antioch, at dawn of the next day, before Peter went out to debate, Appion and Athenodorus returned to Laodicea, having sent Simon on ahead, seeking my father. Peter, learning of this, ordered them to enter. When they had entered and sat down, and said, \"Where is Faustus?\" Peter answered, \"We do not know; for after coming to you that evening, he no longer appeared to his own people, and yesterday at dawn Simon himself sought him, and since we gave him no answer, I do not know what he thought, but claiming to be Faustus and not being believed, weeping and beating himself, he threatened to kill himself and rushed off toward the sea.\" Hearing these things, Appion and those with him cried out and lamented, saying, \"Why did you not receive him?\" And just as Athenodorus was about to say to me, \"Faustus was your father,\" Appion interrupted him and said, \"We learned from someone that Simon, having found him, drove him out, at the urging of the true Faustus, because he did not wish to see his own sons become Jews. And we, hearing these things, came for this reason seeking him. Since he is not here, the one who told us appears to have spoken the truth. So, as we heard from him, we have told you.\" And I, Clement, perceiving Peter's intention—that he wished to sow suspicion in them, as if he were about to seek the old man among them, so that they might flee in fear—I concurred with his plan and said to Appion, \"Listen, my dearest Appion.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἀννουβίωνι","severity":"info","text":"Annubion is a character in the Pseudo-Clementine novel, often a follower of Simon Magus. His presence here underscores the narrative's fictional and romance-like character.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπολολύξαντες","severity":"info","text":"The verb ἐπολολύξαντες (from ὀλολύζω) denotes a ritual cry of lament or triumph. Here it conveys dramatic grief, typical of the novelistic style of the Pseudo-Clementines.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συννοήσας τὴν τοῦ Πέτρου προαίρεσιν","severity":"info","text":"Clement's perception of Peter's intention (προαίρεσιν) marks a narrative turning point: Clement aligns with Peter's strategy to sow suspicion, advancing the plot's deception motif.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Φαῦστος ἦν, ὁ πατήρ σου","severity":"info","text":"The revelation that Faustus is Clement's father echoes the recognition scene common in ancient novels, paralleling themes in the Pseudo-Clementine Recognitions.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποκτέννειν ἑαυτὸν ἀπειλήσας","severity":"caution","text":"The threat of suicide by Faustus/Simon is ambiguous: it may be genuine despair or a ruse. The Greek allows both readings, and the narrative leaves the outcome uncertain.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether Faustus's threat of suicide is real or feigned; whether Appion's account of Simon's actions is truthful or manipulative."],"confidence":"high","notes":[]},{"i":324,"ref":"p324","source":"ἡμεῖς τὰ νομισθέντα ἡμῖν καλὰ ὡς πατρὶ δοῦναι ἐσπεύσαμεν· εἰ δὲ αὐτὸς οὐκ ἐβουλήθη λαβεῖν, ἀλλὰ τοὐναντίον βδελυξάμενος ἡμᾶς ἔφυγε, (τραχύτερόν τι ἐρῶ) οὐδὲ ἡμεῖς αὐτοῦ φροντίζομεν. ἐμοῦ ταῦτα εἰπόντος, ὡς ἐπ' ὠμότητι δυσχεράναντες ἀπῄεσαν καί (ὡς ἐμάθομεν τῆς ἄλλης) ἡμῶν κατ' ἴχνη Σίμωνος ἐπὶ τὴν Ἰουδαίαν ὥρμησαν.\n\nΠλὴν ἡμερῶν δέκα διελθουσῶν ἦλθέ τις ἐκ τῆς Ἀντιοχείας παρὰ τοῦ πατρὸς ἀγγέλλων ἡμῖν πῶς ὁ πατὴρ δημοσίᾳ στὰς τῆς αὐτοῦ μορφῆς κατηγορῶν, Πέτρον εὐλογῶν τὴν πᾶσαν Ἀντιοχέων πόλιν εἰς πόθον μετέθηκεν, καὶ ἐκ τούτου πάντες ἐπιθυμεῖν αὐτὸν ἰδεῖν ἀπήγγελλον. ἐνίους δὲ καὶ χαλεπαίνοντας αὐτῷ ὡς Σίμωνι διὰ τὴν πρὸς Πέτρον ὑπερβάλλουσαν στοργὴν καὶ χεῖρας θέλειν ἐπιβαλεῖν τῷ Φαύστῳ ὡς Σίμωνι· διὸ μήπως ἀναιρεθῇ δεδοικότα, ἐξαυτῆς ἐλθεῖν πέμψαντα ἀξιοῦν τὸν Πέτρον, ὅπως αὐτὸν ζῶντα ἐπικαταλάβῃ καὶ τῇ πόλει ἀκμαζούσῃ πόθῳ τῷ πρὸς αὐτὸν\n\nεὐκαίρως ἐπιφανῇ. Πέτρος δὲ ταῦτα ἀκούσας πρὸς τὸ ἐκκλησιάζειν πλείστους συναγαγὼν καὶ ἐπίσκοπον ἐκ τῶν ἀκολούθων καταστήσας, βαπτίσας καὶ ἰασάμενος ἡμερῶν ἐπιμείνας τριῶν τῇ Λαοδικείᾳ ἐπὶ τὴν πλησίον ὁρμήσειν Ἀντιόχειαν ἔσπευσεν.","english":"We hastened to give to our father what we thought was good for him; but if he himself did not wish to receive it, but on the contrary, loathing us, fled (I will say something rather harsh), we care nothing for him either. When I said this, they departed, displeased as if at cruelty, and (as we learned the next day) set out for Judea in the tracks of Simon, following us.\n\nBut after ten days had passed, someone came from Antioch from our father, announcing to us how our father, standing in public and accusing his own appearance, blessing Peter, had turned the whole city of the Antiochenes toward longing, and from this they all reported that they desired to see him. And some were even angry with him as Simon because of his excessive affection for Peter, and wanted to lay hands on Faustus as Simon; therefore, fearing that he might be killed, he sent and asked Peter to come immediately, so that he might overtake him alive and appear opportunely to the city, which was flourishing with longing for him. When Peter heard these things, having gathered many for assembly and having appointed a bishop from among his followers, and having baptized and healed, after remaining three days in Laodicea, he hastened to set out for nearby Antioch.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τραχύτερόν τι ἐρῶ","severity":"info","text":"The speaker (Clement) signals a harsh statement with 'I will say something rather harsh,' marking a rhetorical break that underscores the family conflict.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπὶ τὴν Ἰουδαίαν ὥρμησαν","severity":"info","text":"The pursuit of Simon to Judea reflects the geographical movement central to the Clementine narrative, where Simon Magus is a recurring antagonist.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν ἡμερῶν δέκα διελθουσῶν","severity":"info","text":"The phrase 'But after ten days had passed' introduces a new narrative episode, shifting from the departure of Appion and Athenodorus to the arrival of news from Antioch.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἡμεῖς ... ἐσπεύσαμεν ... Πλὴν ἡμερῶν δέκα διελθουσῶν","severity":"info","text":"The narrative marks a ten-day interval between the initial events and the arrival of the messenger from Antioch, structuring the timeline of the homily.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπίσκοπον ἐκ τῶν ἀκολούθων καταστήσας","severity":"info","text":"Peter appoints a bishop from his followers before departing, reflecting early Christian community organization as depicted in the Clementine literature.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς ἄλλης","severity":"caution","text":"The phrase 'τῆς ἄλλης' (the next day) is ambiguous; it could mean 'the following day' or 'the other day,' but the context supports the former reading.","cites":[{"key":"ed:khazarzar-clement-of-rome-homiliae","label":"source edition: Homiliae","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Rome_PG%2001-02/Homiliae.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ἄλλης' is ambiguous between 'the next day' and 'the other day'; the translation adopts 'the next day' based on narrative flow.","The identity of 'someone' (τις) from Antioch is unspecified; it may be a servant or messenger, but the text does not clarify."],"confidence":"high","notes":[]}]}