I have eaten anything common or unclean; how through such words is it not shown that he forbids all the irrational animals as unclean, and blames the one who permitted food from them, as one who commanded him to taste unclean food? Answer. From Peter's answer we learn what things were in the sheet, that is, only the unclean, and the word 'all' does not necessarily include the clean as well; for it is possible for 'all the four-footed animals and the birds of the earth' to mean the unclean ones. But the 'By no means, Lord; I have never eaten anything common or unclean;' he answered in response to the sight of all the things shown to him in the sheet, and not about some of them. Therefore, 'A vessel in which were all the birds and the four-footed animals and the reptiles' is said by omission of 'the unclean', instead of 'A vessel in which were all the unclean birds and all the four-footed animals of the earth.' And just as when the divine scripture says, 'The head of every man is Christ', the word 'every' does not include both the believing and the unbelieving man, but only the believer; for the believing man is the body of Christ, and Christ is said to be the head of the believing man; so also the word 'all' is not inclusive of both clean and unclean, but of the unclean alone, through which was prefigured to Peter the acceptance of the unclean Gentiles, whose hearts God had cleansed by faith in Christ. Question %. If the patriarchs, moved by pious reasoning, took wives for themselves and for their children from their own kindred, how did Joseph and Moses not act against the pious purpose of their forefathers, the one having married an Egyptian woman, the other a Midianite woman? Answer. If the patriarchs, for fear that their sons might be turned away from piety, did not permit them to take wives from the Gentiles, but Moses and Joseph were above such fear, then both Moses and Joseph, in taking Gentile wives, do not appear to have done anything in transgression of the purpose of the fathers. For not only were they not turned away from piety by their own wives, but they also brought their own wives over to their piety. Question %a. If before the transgression Adam had not witnessed the death of a rational or irrational being, how did he fear the death with which he was threatened, which he had not seen, as if he had seen it? And how did God threaten him with this, which was unknown to him, as if it were known? Answer. If we call him rational who has in himself the concepts of the things signified by words, it is clear that Adam, being rational, also had in himself the concept of death. And just as Adam, though not having seen a rational being upon his own na

κοινὸν ἢ ἀκάθαρτον ἔφαγον· πῶς διὰ τῶν τοιούτων ·ημάτων οὐ δείκνυται πάντα μὲν ἀπαγορεύων τὰ ἄλογα ὡς ἀκάθαρτα, μεμφόμενος δὲ τῷ τὴν βρῶσιν ἀπὸ τῆς ἐξ αὐτῶν ἐπιτρέψαντι, ὡς ἀκαθάρτου ἐδωδῆς κελεύσαντι ἀπογεύεσθαι; Ἀπόκρισις. Ἀπὸ τῆς τοῦ Πέτρου ἀποκρίσεως μανθάνομεν τίνα ἦν τὰ ἐνόντα ἐν τῇ σινδόνι, τουτέστι τὰ ἀκάθαρτα μόνα, καὶ οὐκ ἐξ ἀνάγκης ἡ τοῦ πάντα φωνὴ περιέχει καὶ τὰ καθαρά· δυνατὸν γὰρ πάντα τὰ τετράποδα καὶ τὰ πετεινὰ τῆς γῆς λέγεσθαι καὶ τὰ ἀκάθαρτα. Τὸ δὲ Oὐδαμῶς, κύριε· οὐδέποτε κοινὸν οὔτε ἀκάθαρτον ἔφαγον· πρὸς τὴν θέαν πάντων τῶν ἐν τῇ σινδόνι δειχθέντων αὐτῷ ἀπεκρίνατο καὶ οὐ περὶ τινῶν. Τὸ οὖν Σκεῦος ἐν ᾧ ἦν πάντα τὰ πετεινὰ καὶ τὰ τετράποδα καὶ τὰ ἑρπετὰ κατὰ παράληψιν εἴρηται τοῦ ἀκαθάρτου, ἀντὶ τοῦ Σκεῦος ἐν ᾧ ἦν πάντα τὰ ἀκάθαρτα πετεινὰ καὶ πάντα τὰ τετράποδα τῆς γῆς. Καὶ ὥσπερ, ὅταν λέγῃ ἡ θεία γραφή· Παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, ἡ τοῦ παντὸς φωνὴ οὐ περιέχει πιστόν τε καὶ ἄπιστον ἄνδρα, ἀλλὰ πιστὸν μόνον· ὁ γὰρ πιστὸς ἀνήρ ἐστι σῶμα τοῦ Χριστοῦ, καὶ ὁ Χριστὸς τοῦ πιστοῦ ἀνδρὸς λέγεται κεφαλή· οὕτως οὐδὲ ἡ τοῦ πάντα φωνὴ περιεκτική ἐστι καθαρῶν τε καὶ ἀκαθάρτων, ἀλλὰ τῶν ἀκαθάρτων μόνων, δι' ὧν προεμηνύθη τῷ Πέτρῳ ἡ παράληψις τῶν ἀκαθάρτων ἐθνῶν, ὧν τῇ πίστει τοῦ Χριστοῦ ὁ θεὸς ἐκαθάρισε τὰς καρδίας. Ἐρώτησις %. Eἰ εὐσεβεῖ λογισμῷ οἱ πατριάρχαι κινούμενοι ἑαυτοῖς καὶ τοῖς παισὶ τὰς γαμετὰς ἐκ τῆς οἰκείας συγγενείας εἰλήφασι, πῶς οὐ παρὰ τὸν εὐσεβῆ τῶν προγόνων σκοπὸν Ἰωσὴφ καὶ Μωϋσῆς διεπράξαντο, ὁ μὲν Aἰγυπτίαν, ὁ δὲ Μαδιανίτιδα γυναῖκα γημάμενος; Ἀπόκρισις. Eἰ μὲν πατριάρχαι φόβῳ τοῦ μὴ ἐκτραπῆναι τοὺς υἱοὺς αὐτῶν τῆς εὐσεβείας οὐκ ἐπέτρεπον αὐτοὺς ἐκ τῶν ἐθνικῶν λαβεῖν γαμετάς, ὁ δὲ Μωϋσῆς καὶ ὁ Ἰωσὴφ τοῦ τοιούτου φό βου ἦσαν ἀνώτεροι, οὐδὲν οὖν κατὰ παράβασιν τοῦ σκοποῦ τῶν πατέρων πεποιηκότες φαίνονται ὅ τε Μωϋσῆς καὶ ὁ Ἰωσὴφ λαβόντες ἐθνικὰς γαμετάς. Oὐ γὰρ μόνον αὐτοὶ οὐκ ἐξετρά πησαν τῆς εὐσεβείας ὑπὸ τῶν ἑαυτῶν γυναικῶν, ἀλλὰ καὶ τὰς ἑαυτῶν γυναῖκας εἰς τὴν ἑαυτῶν μετέφερον εὐσέβειαν. Ἐρώτησις %α. Eἰ πρὸ τῆς παραβάσεως ὁ Ἀδὰμ λογικοῦ ἢ ἀλόγου οὐ τεθέαται θάνατον, πῶς ὃν οὐκ εἶδεν, ὡς ἑωρακώς, ἀπειλη θέντα ἐδειλίασε θάνατον; Πῶς δὲ τοῦτον ἀγνοούμενον αὐτῷ ὡς ἐγνωσμένον ἠπείλησεν ὁ θεός; Ἀπόκρισις. Eἰ λογικὸν ἐκεῖνον καλοῦμεν τὸν ἔχοντα ἐν ἑαυτῷ τῶν ὑπὸ τῶν λόγων σημαινομένων τὰς ἐννοίας, δῆλον ὅτι καὶ ὁ Ἀδὰμ λογικὸς ὢν εἶχεν ἐν ἑαυτῷ τοῦ θανάτου τὴν ἔννοιαν. Καὶ κα θώσπερ μὴ ἑωρακὼς μὲν ὁ Ἀδὰμ λογικὸν ἐπὶ τῇ ἑαυτοῦ γυ