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leaving aside the things said in the scriptures in favor of God, they look around for and gladly bring forward the things said against him, and so the hearers, through ignorance believing the things against God, become cast out from his kingdom. Therefore you, having learned the mystery of the scriptures under the pretext of a postponement, having gained the ability not to sin against God, will rejoice incomparably. And I, Clement, upon hearing this, said: Truly I rejoice and I give thanks to God, the benefactor in all things; but he himself knows that I will be able to think nothing else than to think all things in favor of God. Therefore do not suppose me to be asking as one doubting the things said or that will be said by you, but so that, having learned, I myself may be able to teach another who wishes to learn with a good disposition. Therefore tell me what are the falsehoods attached to the scriptures and how they are indeed false. And Peter answered: Even if you had not asked me, I, proceeding in the order of my discourse, would <ἂν> have provided the proof which I promised. But hear how the scriptures tell many lies against him, as you will know when you encounter them. But for the sake of an example the things that will be said will suffice. But I do not think, O dear Clement, if anyone will be able, preserving even some small affection and goodwill toward God, to accept or even to hear the things said against him. And how is it possible for anyone to have a monarchical soul and to become pious, having preconceived that there are many gods and not one? And if there is one, finding him involved in many absurdities, who will be eager to become pious, hoping that the ruler of all will not prosecute the wrongdoings of others on account of the absurdities of his own nature? Therefore, far be it to believe that the master of all, "who created heaven and earth" and all that is in them, rules together with others or that he lies (for if he lies, who tells the truth?) or that he "tempts" as if he were ignorant (and who foreknows?). And if he "considers" and "repents," who then is perfect in mind and steadfast in counsel? And if he is "jealous," who then is incomparable? And if he "hardens hearts," who then makes wise? And if he makes blind and deaf, who then has given sight and hearing? And if he advises to defraud, who then establishes justice? And if he "mocks," who then is sincere? And if he is powerless, who then can do all things? And if he is unjust, who then is just? And if he "creates evil things," who then will do good things? [And if he does evil things, who then good things?] And if he desires "the fat mountain," whose are all things? If he lies, who then tells the truth? If he dwells in a tent, who then is uncontainable? And if he longs for the savor of burnt offerings and sacrifices and victims and libations, who then is without need and who is holy and who is pure and who is perfect? If he is delighted by lamps and lampstands, who then set the luminaries in heaven? If he is present in darkness and gloom and storm and smoke, who then, being light, illuminates the greatest age? If he approaches with trumpets and cries and javelins and arrows, what then is the expected tranquility of all things? If he himself loves wars, who then wants peace? If he himself "creates evil things," who then fashions good things? If he himself is without affection, who then is philanthropic? If he himself is not faithful concerning what he promises, who then will be believed? If he himself loves wicked men and adulterers and murderers, who then will be

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τῶν 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 ἀπό- βλητοι 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 φρο- νεῖν οὐ δυνήσομαι ἢ τὰ πάντα ὑπὲρ θεοῦ φρονεῖν. ὅθεν μή με ὑπο- λάβῃς ὡς ἀμφιβάλλοντα τοῖς ὑπὸ σοῦ ·ηθεῖσιν ἢ καὶ ·ηθησομένοις πυνθάνεσθαι, ἀλλ' ἵνα μαθὼν καὶ αὐτὸς ἄλλον εὐγνωμόνως μαθεῖν θέ- λοντα διδάξαι δυνηθῶ. διὸ λέγε μοι τίνα ἐστὶν τὰ προσκείμενα ψευδῆ ταῖς γραφαῖς καὶ πῶς ὅτι ὄντως ψευδῆ τυγχάνει. καὶ ὁ Πέτρος ἀπεκρί- νατο· Καὶ εἰ μή μου ἐπύθου, ἐγὼ τῇ τάξει διεξιὼν τῶν λόγων παρεῖχον <ἂν> τὴν ἀπόδειξιν, ἣν ὑπεσχόμην. πλὴν ἄκουσον πῶς αὐτοῦ πολλὰ κατα- ψεύδονται 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 εὐγνωμοσύ- νην ἀποσσζων, παραδέξασθαι ἢ κἂν ἀκοῦσαι τὰ κατ' αὐτοῦ λεγόμενα. 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 δέ- δωκεν ὁρᾶν καὶ ἀκούειν; εἰ δὲ ἀποστερεῖν συμβουλεύει, καὶ τίς δικαιο- σύνην 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 τοξευ- μάτων προσέρχεται, καὶ τίς ἡ τῶν ὅλων προσδόκιμος γαλήνη; εἰ πολέμους αὐτὸς ἀγαπᾷ, καὶ τίς εἰρήνην θέλει; εἰ «τὰ κακὰ» αὐτὸς «κτίζει», καὶ τίς ἀγαθὰ δημιουργεῖ; εἰ ἄστοργος αὐτός, καὶ τίς φιλάν- θρωπος; εἰ αὐτὸς πιστὸς οὐκ ἔστιν περὶ ὧν ὑπισχνεῖται, καὶ τίς πιστευ- θήσεται; εἰ αὐτὸς πονηροὺς καὶ μοιχοὺς καὶ φονεῖς ἀγαπᾷ, καὶ τίς ἔσται