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history, but would have been silent; so therefore here also, saying that he came and went away, he no longer adds what happened from then on.

Then after three years I went up to Jerusalem to get to know Peter. What could be more humble than this soul? After so many and such great achievements, needing nothing from Peter, nor from his voice, but being his equal (for I will say nothing more for the present), he nevertheless goes up as to one greater and older; and the sole reason for his journey there becomes the getting to know Peter. Do you see how he accords them their due honor, and not only does not consider himself better, but not even equal to them? And this is clear from this journey. For just as many of our brethren now travel to holy men, so also Paul, being so disposed, went to Peter then; or rather, even much more humbly. For those now travel for the sake of profit; but that blessed one then went not to learn anything from him, nor to receive any correction, but for this reason only, to see him and to honor him by his presence. For he says, to get to know Peter. And he did not say, “to see Peter,” but, “to get to know Peter,” which is what those who are investigating great and splendid cities say. So worthy of great zeal did he consider it to be to only see the man. And this is also clear from his actions. For when he came to Jerusalem, after converting many of the Gentiles, and accomplishing so many things as no other had, correcting Pamphylia, Lycaonia, the nation of the Cilicians, all those in that part of the world and bringing them to Christ, he first goes in to James with much humility as to one greater and more honorable. Then he submits to his counsel, and to counsel contrary to what is done now. For you see, he says, brother, 61.632 how many thousands there are of Jews who have believed? But shave your head, and purify yourself. And he shaved his head, and performed all the Jewish rites. For where the Gospel was not harmed, he was the most humble of all; but where he saw some being wronged by his humility, he no longer used this advantage; for this was no longer to be humble, but to harm and corrupt those being discipled. And I remained with him for fifteen days. So, to have traveled for his sake was a great honor; but to have remained for so many days, a sign of friendship and most ardent love. But I saw none of the other apostles except James the Lord's brother. See how he has a greater friendship towards Peter; for he traveled for his sake, and with him he stayed. And I say these things continually, and ask you to keep them in mind, so that when you hear what he seems to have said against Peter, no one may be suspicious of the Apostle. For this is why he himself, correcting this beforehand, says these things, so that when he says, “I opposed Peter,” no one might think these words were from enmity and contentiousness; for indeed he honors the man and loves him more than all. For he says he had gone up for none of the apostles, but for him alone. But I saw none of the other apostles, he says, except James. I saw, he says, I was not taught anything by him. But see with how much honor he named this man also. For he did not simply say, “James,” but also added the title of honor, “the brother of the Lord”; so free was he from all envy. For if he wanted to indicate whom he meant, it was possible to make this clear by another mark, and to say “the son of Clopas,” which the evangelist also said. But he did not say so, but since he considered the apostles' titles of honor to be his own, as if praising himself, he thus honors that man also. For he did not call him as I said, but how? The brother of the Lord. And yet he was not the Lord's brother according to the flesh, but was so considered; but still he did not on that account reject the

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ἱστορίαν, ἀλλ' ἐσίγησεν ἄν· ὥσπερ οὖν καὶ ἐνταῦθα, ὅτι ἦλθε καὶ ἀπῆλθε λέγων, οὐκέτι προστίθησι τὰ ἐντεῦθεν γενόμενα.

Ἔπειτα μετὰ τρία ἔτη ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Πέτρον. Τί ταύτης ταπεινοφρονέστερον γένοιτ' ἂν τῆς ψυχῆς; Μετὰ τοσαῦτα καὶ τοιαῦτα κατορθώματα, μηδὲν Πέτρου δεόμενος, μηδὲ τῆς ἐκείνου φωνῆς, ἀλλ' ἰσότιμος ὢν αὐτῷ (πλέον γὰρ οὐδὲν ἐρῶ τέως), ὅμως ἀνέρχεται ὡς πρὸς μείζονα καὶ πρεσβύτερον· καὶ τῆς ἀποδημίας αὐτῷ τῆς ἐκεῖ γίνεται αἰτία ἡ ἱστορία Πέτρου μόνη. Ὁρᾷς πῶς τὴν προσήκουσαν αὐτοῖς ἀπονέμει τιμὴν, καὶ οὐ μόνον ἀμείνω, ἀλλ' οὐδὲ ἴσον ἑαυτὸν ἐκείνων εἶναι νομίζει; Καὶ τοῦτο ἐκ τῆς ἀποδημίας ταύτης δῆλον. Καθάπερ γὰρ νῦν πολλοὶ τῶν ἀδελφῶν τῶν ἡμετέρων πρὸς ἁγίους ἄνδρας ἀποδημοῦσιν, οὕτω καὶ Παῦλος πρὸς Πέτρον τότε διακείμενος ἀπῄει· μᾶλλον δὲ καὶ πολλῷ ταπεινότερον. Οἱ μὲν γὰρ νῦν ὠφελείας ἕνεκεν ἀποδημοῦσιν· ὁ δὲ μακάριος τότε ἐκεῖνος, οὐχ ὡς μαθησόμενός τι παρ' αὐτοῦ, οὐδὲ ὡς διόρθωσίν τινα δεξόμενος, ἀλλὰ διὰ τοῦτο μόνον, ὥστε ἰδεῖν αὐτὸν καὶ τιμῆσαι τῇ παρουσίᾳ. Ἱστορῆσαι γὰρ, φησὶ, Πέτρον. Καὶ οὐκ εἶπεν, Ἰδεῖν Πέτρον, ἀλλ', Ἱστορῆσαι Πέτρον, ὅπερ οἱ τὰς μεγάλας πόλεις καὶ λαμπρὰς καταμανθάνοντες λέγουσιν. Οὕτω πολλῆς ἄξιον ἡγεῖτο σπουδῆς εἶναι καὶ τὸ μόνον ἰδεῖν τὸν ἄνδρα. Τοῦτο δὲ καὶ ἀπὸ τῶν πράξεων δῆλον. Ὅτε γὰρ ἦλθεν εἰς Ἱεροσόλυμα, πολλοὺς τῶν ἐθνῶν ἐπιστρέψας, καὶ τοσαῦτα ἐργασάμενος, ὅσα τῶν ἑτέρων οὐδεὶς, τὴν Παμφυλίαν, τὴν Λυκαονίαν, τὸ Κιλίκων ἔθνος, πάντας τοὺς κατὰ τὸ μέρος ἐκεῖνο τῆς οἰκουμένης διορθωσάμενος καὶ τῷ Χριστῷ προσαγαγὼν, πρῶτον μὲν εἰσέρχεται πρὸς Ἰάκωβον μετὰ πολλῆς τῆς ταπεινοφροσύνης ὡς πρὸς μείζονα καὶ τιμιώτερον. Ἔπειτα συμβουλεύοντος ἀνέχεται, καὶ συμβουλεύοντος ἐναντία τῶν νῦν. Ὁρᾷς γὰρ, φησὶν, ἀδελφὲ, 61.632 πόσαι μυριάδες εἰσὶν Ἰουδαίων τῶν πεπιστευκότων; Ἀλλὰ ξύρησαι, καὶ ἁγνίσθητι. Καὶ ἐξυρήσατο, καὶ τὰ Ἰουδαϊκὰ πάντα ἐπετέλεσεν. Ἔνθα μὲν γὰρ οὐκ ἐβλάπτετο τὸ Εὐαγγέλιον, πάντων ταπεινότερος ἦν· ἔνθα δὲ ἐκ τῆς ταπεινοφροσύνης ἑώρα τινὰς ἀδικουμένους, οὐκέτι ἐκέχρητο τούτῳ τῷ πλεονεκτήματι· τοῦτο γὰρ οὐκ ἦν λοιπὸν ταπεινοφρονεῖν, ἀλλὰ λυμαίνεσθαι καὶ διαφθείρειν τοὺς μαθητευομένους. Καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε. Τὸ μὲν οὖν δι' αὐτὸν ἀποδημῆσαι, τιμῆς ἦν πολλῆς· τὸ δὲ καὶ τοσαύτας ἐπιμεῖναι ἡμέρας, φιλίας καὶ σφοδροτάτης ἀγάπης. Ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ Κυρίου. Ὅρα πῶς πρὸς τὸν Πέτρον μείζονα τὴν φιλίαν ἔχει· καὶ γὰρ δι' αὐτὸν ἀπεδήμησε, καὶ πρὸς αὐτὸν ἔμεινε. Ταῦτα δὲ καὶ λέγω συνεχῶς, καὶ ἀξιῶ φυλάττειν, ἵν' ὅταν ἀκούσητε, ἃ κατὰ Πέτρου δοκεῖ εἰρηκέναι, μηδεὶς ὑποπτεύσῃ τὸν Ἀπόστολον. ∆ιὰ γὰρ τοῦτο καὶ αὐτὸς τοῦτο προδιορθούμενος ταῦτά φησιν, ἵνα ὅταν λέγῃ, ὅτι Ἀντέστην Πέτρῳ, μηδεὶς ἔχθρας καὶ φιλονεικίας ταῦτα εἶναι νομίσῃ τὰ ῥήματα· καὶ γὰρ τιμᾷ τὸν ἄνδρα καὶ φιλεῖ μᾶλλον πάντων. ∆ι' οὐδένα γὰρ τῶν ἀποστόλων ἀνεληλυθέναι φησὶν, ἀλλ' ἢ δι' αὐτὸν μόνον. Ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, φησὶν, εἰ μὴ Ἰάκωβον. Εἶδον, οὐκ ἐδιδάχθην, φησὶ, παρ' αὐτοῦ οὐδέν. Ἀλλ' ὅρα καὶ τοῦτον μεθ' ὅσης τιμῆς ὠνόμασεν. Οὐ γὰρ εἶπεν ἁπλῶς, Ἰάκωβον, ἀλλὰ καὶ τὸ σεμνολόγημα προσέθηκεν, Τὸν ἀδελφὸν τοῦ Κυρίου· οὕτω βασκανίας ἁπάσης ἀπηλλαγμένος ἦν. Εἰ γὰρ σημῆναι ὃν ἔλεγεν ἤθελεν, ἐνῆν καὶ ἐξ ἑτέρου γνωρίσματος τοῦτο ποιῆσαι δῆλον, καὶ εἰπεῖν τὸν τοῦ Κλωπᾶ, ὅπερ καὶ ὁ εὐαγγελιστὴς ἔλεγεν. Ἀλλ' οὐκ εἶπεν οὕτως, ἀλλ' ἐπειδὴ τὰ τῶν ἀποστόλων σεμνολογήματα ἴδια εἶναι ἐνόμιζεν, ὡς ἑαυτὸν ἐπαίρων, οὕτω σεμνύνει κἀκεῖνον. Οὐ γὰρ ἐκάλεσεν αὐτὸν οὕτως, ὡς εἶπον, ἀλλὰ πῶς; Τὸν ἀδελφὸν τοῦ Κυρίου. Καίτοι γε οὐδὲ κατὰ σάρκα ἀδελφὸς ἦν τοῦ Κυρίου, ἀλλ' οὕτως ἐνομίζετο· ἀλλ' ὅμως οὐδὲ οὕτως ἀπεστράφη τὸ