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Fragmenta in epistulam ad Galatas 446 Gal 2,11-16 Eusebius of Pamphilus in his Ecclesiastical History proves that this Cephas was not Peter, but another of the seventy with the same name. And the argument is plausible; for Peter would not have needed to withdraw again, who had already defended himself on this matter in Jerusalem and persuaded everyone, when, by eating with Cornelius, he scandalized some of the circumcision. But if, having done this at the beginning of the preaching, he persuaded everyone that he had not done wrong, with the Spirit leading him to this, how would he now after so much time, after Peter had given proof of his own virtue, need again such a dispensation? But as for the fact that he was condemned, you can also understand it this way: it became for me, he says, a pretext for opposing him to his face and rebuking him. It was for nothing other than eating with the uncircumcised that he was condemned by the Jews when he ate with Cornelius. For if he had not previously been condemned by them when they were scandalized there, he would not have withdrawn now; and if he had not withdrawn, there would have been no need for the rebuke, nor for the face-to-face opposition. So what is the use of the face-to-face opposition at all? That it opportunely caused to be said before the Jews, "we who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, and 447 we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law." Therefore, it was so that these things might be said before all that the face-to-face opposition occurred, since it was necessary, if indeed there was any fault, to reprove and correct him in private, as the Lord says: "If your brother sins, rebuke him in private, but if he is disobedient, bring in others and the church." gal 3,23 He has shown that from the beginning faith in Christ was predestined, but now it has become manifest to men, at the time of the incarnation. gal 4,9 He calls them weak and poor, not because of their insignificance—for what is more magnificent than heaven and earth? What is more precious than the sun and moon and stars?—but because they are deprived of mind and life and perception. gal 4,17 Not for good, he says, do they embrace the same faith in Christ as you, but so that by shutting you out from this, they might persuade you to follow them, because such a thing has been contrived by them for your deception. gal 4, See the love. I am not content, he says, with letters; I was seeking to be present with you and to exchange teaching through words for weeping and lamentation, so that, he says, I might teach you with weeping. For I am at a loss what to say about you. How is it that you who were so exalted by the knowledge of the gospel have been cast down and are dragged on the ground, again holding to the law? gal 6,2 Or that bearing one another's burdens and faults is in this way the fulfillment of the law of Christ, inasmuch as it is done out of love; and love is the fulfillment of the divine law. 448 gal 6,15 All things, he says, are a new creation; for all of us, both circumcised and uncircumcised, having believed, have become a new creation, the old man having been buried and we having been reborn in the font.

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Fragmenta in epistulam ad Galatas 446 Gal 2,11-16 Εὐσέβιος ὁ Παμφίλου ἐν τῇ Ἐκκλησιαστικῇ ἱστορίᾳ ἀποδείκνυσι μὴ εἶναι τὸν Κηφᾶν τοῦτον τὸν Πέτρον, ἀλλ' ὁμώνυμον αὐτῷ ἕνα τῶν ἑβδομήκοντα. καὶ πιθανὸς ὁ λόγος· οὐ γὰρ ἂν ὁ Πέτρος ἐδεήθη πάλιν ὑποστολῆς, ὅστις ἤδη περὶ τούτου ἀπολογησάμενος ἦν ἐν Ἰερουσαλὴμ καὶ πείσας ἅπαντας, ὅτε τῷ Κορνηλίῳ συμφαγών, τινὰς τῶν ἐκ περιτομῆς ἐσκανδάλισεν. εἰ δὲ τοῦτο παρὰ τὴν ἀρχὴν τοῦ κηρύγματος ποιήσας ἔπεισεν ἅπαντας ὡς οὐ κακῶς ἐποίησεν, τοῦ πνεύματος αὐτὸν εἰς τοῦτο ἐνάγοντος, πῶς ἂν νῦν μετὰ τοσοῦτον χρόνον, μετὰ τὸ πεῖραν δοῦναι τὸν Πέτρον τῆς οἰκείας ἀρετῆς, ἐδεήθη πάλιν τῆς τοιαύτης οἰκονομίας; Τὸ δὲ ὅτι κατεγνωσμένος ἦν, δύνασαι καὶ οὕτω νοῆσαι· γέγονε μοι, φησί, πρόφασις τοῦ κατὰ πρόσωπον αὐτῷ ἀντιστῆναι καὶ διελέγξαι αὐτόν. ἄλλο μὲν οὐδὲν ἢ τὸ περὶ τοῦ συνεσθίειν τοῖς ἐν ἀκροβυστίᾳ κατεγνωσμένος ἦν ἀπὸ τῶν Ἰουδαίων ὅτε τῷ Κορνηλίῳ συνέφαγεν. εἰ γὰρ μὴ προκατεγνώσθη παρ' αὐτῶν σκανδαλισθέντων ἐκεῖ, οὐκ ἂν νῦν ὑπεστάλη· μὴ ὑποσταλέντος δέ, οὐχ ἦν χρεία τοῦ τε ἐλέγχου, τῆς τε κατὰ πρόσωπον ἀντιστάσεως. τί δὲ ὅλως ὠφελεῖ ἡ κατὰ πρόσωπον ἀντίστασις; ὅτι εὐκαίρως ἐποίησε λεχθῆναι ἔμπροσθεν τῶν Ἰουδαίων τὸ ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, εἰδότες ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ 447 ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου. διὰ τὸ λεχθῆναι οὖν ταῦτα ἔμπροσθεν πάντων γέγονεν ἡ κατὰ πρόσωπον ἀντίστασις, ἐπεὶ ἐχρῆν, εἴπερ ἄρα τι σφάλμα ἦν, κατ' ἰδίαν ἐγκαλέσαι καὶ διορθώσασθαι τοῦ κυρίου λέγοντος· ἐὰν ἁμάρτῃ ὁ ἀδελφός σου, ἔλεγξον αὐτὸν κατ' ἰδίαν, ἀπειθοῦντι δὲ καὶ ἑτέρους καὶ τὴν ἐκκλησίαν ἐπίστησον. gal 3,23 Ἐδήλωσεν ὅτι ἄνωθεν ἡ εἰς Χριστὸν πίστις προώριστο, ἀλλὰ νῦν γέγονε τοῖς ἀνθρώποις καταφανής, ὅτε καὶ ἡ ἐνανθρώπησις. gal 4,9 Ἀσθενῆ καὶ πτωχὰ αὐτὰ καλεῖ, οὐ διὰ τὴν εὐτέλειαν αὐτῶν τί γὰρ οὐρανοῦ καὶ γῆς μεgalοπρεπέστερον; τί δὲ ἡλίου καὶ σελήνης καὶ ἄστρων τιμαλφέστερον; ἀλλὰ διὰ τὸ ἐστερῆσθαι νοῦ καὶ ζωῆς καὶ αἰσθήσεως. gal 4,17 Οὐκ ἐπ' ἀγαθῷ, φησί, τὴν αὐτὴν ὑμῶν εἰς Χριστὸν πίστιν ἀσπάζονται, ἀλλ' ἵνα ὑμᾶς ταύτης ἐκκλείσαντες ἑαυτοῖς ἀναπείσωσιν ἕπεσθαι, ὅτι πρὸς ὑμετέραν ἀπάτην τὸ τοιοῦτον αὐτοῖς μεμηχάνηται. gal 4, Ὅρα ἀγάπην. οὐκ ἀρκοῦμαι, φησί, τοῖς γράμμασιν, παρεῖναι πρὸς ὑμᾶς ἐζήτουν καὶ ἀνταλλάξαι θρήνοις καὶ ὀλοφυρμοῖς τὴν διὰ ῥημάτων διδασκαλίαν, ἵνα, φησί, μετὰ θρήνων ὑμᾶς ἐδίδαξα. καὶ γὰρ ἀπορῶ τί εἴπω περὶ ὑμῶν. πόθεν οὕτως οἱ ὑψωθέντες τῇ γνώσει τοῦ εὐαγγελίου κατεβλήθητε καὶ περισύρεσθε χαμαί, πάλιν ἐχόμενοι τοῦ νόμου; gal 6,2 Ἢ ὅτι τὸ τὰ ἀλλήλων βάρη καὶ ἐλαττώματα βαστάζειν κατὰ τοῦτο πλήρωσίς ἐστι τοῦ νόμου τοῦ Χριστοῦ καθ' ὃ ἐξ ἀγάπης γίνεται· πληρωτικὴ δὲ ἡ ἀγάπη τοῦ θείου νόμου. 448 gal 6,15 Καινὴ κτίσις ἐστί, φησί, τὰ πάντα· πάντες γὰρ οἵ τε ἐμπερίτομοι καὶ ἀκρόβυστοι πιστεύσαντες καινὴ κτίσις γεγόναμεν, τοῦ παλαιοῦ ἀνθρώπου ταφέντος καὶ ἡμῶν ἐν τῇ κολυμβήθρᾳ ἀναγεννηθέντων.