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Fragmenta in epistulam ad Romanos

423 Rom 1,24 Or perhaps they handed themselves over, since they desired this; for he says, 'in the desires of their hearts'. rom2,5 With respect to the interpretation, the word 'according to' is superfluous. rom2,8 The 'and' is superfluous. rom2,10 'It will be possible,' he says. rom2,29 As in, the spiritual. rom3,4 having worshipped gods and demons. rom3,25-26 For it was necessary for the promises to Abraham to be fulfilled—and 'in your seed all the nations shall be blessed'—in that God is not only just, but also in that he justifies the one who through faith in Jesus becomes God's own and his people. 424 rom4,19 Rightly he says 'about one hundred years old'; for he was not one hundred years old, but ninety-nine. rom5,5-6 And rightly did he say that the love of God, which is the gift of the Spirit, has been poured out, as in, has been given lavishly in our hearts; for the indwelling of the adorable and thrice-holy Spirit is spiritual and apprehended only by mind and heart. That is, at the opportune and fitting season and time. rom5,12 Lest someone should charge God with injustice because when Adam fell, we die, he adds: 'because all sinned,' as if he were saying: He provided the beginning and the cause, in that we all sinned in his likeness. rom5, 13-14α But see the care of the apostle: so that we might not seem to be wronged, dying because of another, he said: 'sin was in the world, even if it was not being counted'. Therefore we die not only on account of Adam but also on account of sin. I think he here means by 'sin' that which consists of the transgression of the law of Moses and the commandments therein, such as the need to be circumcised, to keep the sabbath, and to eat some things but abstain from others, since universal sin was itself also known by human nature, and it existed and was counted, such as murder, theft, pederasty and the like. And witnesses to these are Cain, Lamech, those at the time of the flood, the Sodomites; for concerning these sins the natural law also was established; for the Creator, when bringing man into being, implanted a certain natural knowledge of what should be done and what should not be done. But some of the fathers, among whom is Gregory in his work 'On the Making of Man', say that the commandment given 425 to Adam, not to eat from the tree of the knowledge of good and evil, is a law 425 restraining from these universal sins; for they understood the tree that produces the knowledge of good and evil to be sin. rom5,14β As he says, Adam was a type of the one who was to come, that is, Christ. How? Just as, he says, by the death of Adam all died, so by the death of Christ we will all live and be raised. The type, therefore, works by contrast. rom5,15α He wants to show that the grace of Christ worked a greater effect than Adam's trespass did. And how is this? For we see them having worked equally, even if the effects were opposite; for just as the obedience of Christ transmitted life and resurrection to all men, in the same way the disobedience of Adam transmitted death to all men. How then does he say: 'And not as the trespass, so also is the gift'? And with the matter being as you said, the grace of God worked a greater effect, and I do not say 'greater' in this respect, as one might suppose, inasmuch as life is greater and more excellent than death, but that also in the deed itself and in its effect, the obedience of Christ accomplished a greater thing than the transgression of Adam. How? Because the death that took its beginning from Adam had the cooperation also of the sin of us all, in order that it might prevail against all, not being at all about to prevail, if clean from every defilement

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Fragmenta in epistulam ad Romanos

423 Rom 1,24 Ἢ τάχα ἑαυτοὺς παρέδωκαν, ἐπειδὴ τοῦτο ἐπεθύμουν· ἐν γὰρ ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν φησιν. rom2,5 Ὡς πρὸς τὴν ἑρμηνείαν τὸ κατὰ παρέλκεται. rom2,8 Παρέλκεται ὁ καί. rom2,10 Ἐξέσται φησίν. rom2,29 Οἷον ὁ νοητός. rom3,4 Θεοῖς λατρεύσαντες καὶ δαίμοσιν. rom3,25-26 Ἔδει γὰρ τὰς πρὸς τὸν Ἀβραὰμ πληρωθῆναι ὑποσχέσεις-καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῷ μὴ μόνον εἶναι δίκαιον τὸν θεόν, ἀλλὰ καὶ τῷ δικαιοῦν τὸν διὰ τῆς πίστεως τοῦ Ἰησοῦ οἰκεῖον θεοῦ καὶ λαὸν γινόμενον. 424 rom4,19 Καλῶς τὸ ἑκονταέτης που· οὐ γὰρ ἦν ἑκονταέτης, ἀλλὰ ἐνενήκοντα ἐννέα. rom5,5-6 Καλῶς δὲ τὴν ἀγάπην τοῦ θεοῦ, ἥ ἐστιν ἡ δόσις τοῦ πνεύματος, εἶπεν ἐκκεχύσθαι, οἷον δαψιλῶς δεδόσθαι ἐν ταῖς καρδίαις ἡμῶν· νοητὴ γὰρ ἡ ἐνοίκησις τοῦ προσκυνητοῦ καὶ τρισαγίου πνεύματος καὶ νῷ μόνῳ καὶ καρδίᾳ καταληπτή. Τοῦτ' ἔστι κατὰ τὸν εὔκαιρον καὶ προσήκοντα καιρὸν καὶ χρόνον. rom5,12 Ἵνα μή τις ἀδικίαν ἐγκαλέσῃ τῷ θεῷ ὅτι τοῦ Ἀδὰμ πεσόντος ἡμεῖς ἀποθνήσκομεν, ἐπάγει· ἐφ' ᾧ πάντες ἥμαρτον, ὡσεὶ ἔλεγεν· αὐτὸς μὲν τὴν ἀρχὴν παρέσχεν καὶ τὴν αἰτίαν, ὅτι πάντες ἡμάρτομεν κατὰ ὁμοίωσιν αὐτοῦ. rom5, 13-14α Ὅρα δὲ τὴν ἀσφάλειαν τοῦ ἀποστόλου· ἵνα μὴ δόξωμεν λοιπὸν ἀδικεῖσθαι δι' ἄλλον ἀποθνήσκοντες, εἶπεν· ἁμαρτία ἦν ἐν τῷ κόσμῳ, εἰ καὶ μὴ ἐλογίζετο. τοιγαροῦν οὐ μόνον διὰ τὸν Ἀδὰμ ἀλλὰ καὶ διὰ τὴν ἁμαρτίαν ἀποθνήσκομεν. Ἐγὼ νομίζω ἁμαρτίαν λέγειν αὐτὸν ἐνταῦθα τὴν ἐκ τῆς παραβάσεως τοῦ Μωϋσέως νόμου καὶ τῶν ἐκεῖσε ἐπιταγμάτων συνισταμένην, οἷον τοῦ δεῖν περιτέμνεσθαι, τοῦ σαββατίζειν, καὶ τάδε μὲν ἐσθίειν τῶνδε δὲ ἀπέχεσθαι, ἐπεὶ ἡ καθόλου ἁμαρτία ἦν καὶ αὐτὴ τῇ τῶν ἀνθρώπων φύσει γινωσκομένη, καὶ ἦν καὶ ἐλλογεῖτο, οἷον ἀνδροφονία, κλοπή, παιδοφθορία καὶ τὰ ὅμοια. καὶ μάρτυρες τούτων Κάϊν, Λάμεχ, οἱ ἐπὶ τοῦ κατακλυσμοῦ, οἱ Σοδομῖται· ἐπὶ γὰρ τούτων τῶν ἁμαρτιῶν καὶ ὁ φυσικὸς ἔκειτο νόμος· ὁ γὰρ δημιουργὸς παράγων εἰς γένεσιν τὸν ἄνθρωπον τῶν τε πρακτέων τῶν τε οὐ πρακτέων φυσικήν τινα γνῶσιν ἐντέθεικεν. φασὶ δέ τινες τῶν πατέρων, ὧν καὶ Γρηγόριος ὑπάρχει ἐν τῷ τοῦ ἀνθρώπου ποιήματι, καὶ τὴν ἐντολὴν τὴν δοθεῖσαν 425 τῷ Ἀδάμ, μὴ φαγεῖν ἐκ τοῦ γινώσκειν καλὸν καὶ πονηρὸν ξύλου, νόμον 425 εἶναι ἁμαρτιῶν τούτων δὴ τῶν καθόλου ἀπείργοντα· τὸ γὰρ ξύλον τὸ ποιητικὸν τῆς γνώσεως τοῦ καλοῦ καὶ πονηροῦ ἁμαρτίαν εἶναι ἐδέξαντο. rom5,14β Ὥς φησιν, Ἀδὰμ τύπος ἦν τοῦ μέλλοντος ἔρχεσθαι, τοῦτ' ἔστι Χριστοῦ. πῶς; ὥσπερ, φησί, τῷ θανάτῳ τοῦ Ἀδὰμ πάντες ἀπέθνησκον, οὕτως τῷ θανάτῳ τοῦ Χριστοῦ πάντες ζησόμεθα καὶ ἀναστησόμεθα. ὁ οὖν τύπος ἐκ τοῦ ἐναντίου συμβέβηκεν. rom5,15α Βούλεται δεῖξαι μείζονα ἐνεργήσασαν τὴν τοῦ Χριστοῦ χάριν ἤπερ ἐνήργησε τὸ τοῦ Ἀδὰμ παράπτωμα. καὶ πῶς τοῦτο; καὶ γὰρ ὁρῶμεν τὰ ἴσα ἐνεργήσαντα, εἰ καὶ ἐναντία τὰ ἐνεργηθέντα· ὥσπερ γὰρ ἡ ὑπακοὴ τοῦ Χριστοῦ εἰς πάντας ἀνθρώπους παρέπεμψε τὴν ζωὴν καὶ τὴν ἀνάστασιν, τὸν ἴσον τρόπον καὶ ἡ παρακοὴ τοῦ Ἀδὰμ εἰς πάντας ἀνθρώπους παρέπεμψε τὸν θάνατον. πῶς οὖν φησιν· οὐχ ὡς τὸ παράπτωμα οὕτως καὶ τὸ χάρισμα; Καὶ οὕτως ἔχοντος τοῦ πράγματος καθὼς εἶπας, μεῖζον ἐνήργησεν ἡ χάρις τοῦ θεοῦ, καὶ οὐ κατὰ τοῦτο λέγω μεῖζον, ὡς ἄν τις οἰηθείη, καθ' ὃ μείζων καὶ διαφορωτέρα ἡ ζωὴ τοῦ θανάτου, ἀλλ' ὅτι καὶ αὐτῷ τῷ ἔργῳ καὶ τῇ ἐνεργείᾳ τὸ μεῖζον εἰργάσατο ἡ Χριστοῦ ὑπακοὴ τῆς Ἀδὰμ παραβάσεως. πῶς; ὅτι ὁ μὲν θάνατος ὁ ἐκ τοῦ Ἀδὰμ τὴν ἀρχὴν λαβὼν συνέργειαν ἔσχε καὶ τὴν ἡμῶν ἁπάντων ἁμαρτίαν, ἵνα κατὰ πάντων ἰσχύσῃ, οὐ πάντως ἰσχύειν μέλλων, εἰ καθαροὶ παντὸς ῥύπου