Fragments on the Epistle to the Galatians (in catenae) 604 Gal 1:16-22 I did not confer with flesh. I did not incline towards ease and pleasure-seeking, nor, as one having accomplished something great, did I fall into laziness and carelessness, 605 but I made the course of the gospel intense. Or thus: I did not prefer to see relatives or home or country, but leaving all things—for not even in this am I inferior to those with Peter and John—I immediately ran to Arabia and Damascus and to the preaching. Nor did I go up to Jerusalem. I did not go up, he says, to Jerusalem to see the apostles before me and to learn something from them; for he did go up to Jerusalem from Damascus, as the Acts declare, but not to be a disciple, but in order to also preach Christ himself and teach the faith. For in the same way, he says, that I went away to Arabia to preach, and again to Damascus, in the same way also to Jerusalem. But after three years of my preaching and teaching, I went up to see Peter, not to learn something from him—for I was already evangelizing and preaching. Or thus: from Peter I did not learn, I only saw him. from James I did not learn, for I only saw him too. I saw no other of the apostles. But perhaps from some other, more humble and not so distinguished a person? And how is this possible, to learn from those who had not even seen my face? For I was unknown by face to the churches of Judea which were in Christ. For the rest needed teaching, but they did not teach. Therefore I did not learn from a man. Gal 1:24 And they glorified God in me. they glorified God in me, not this or that teacher, but God himself. He it was who revealed the message in me and taught it. Gal 2:2 Why in private? Lest by setting it forth before all I should scandalize those of the circumcision, who were then new converts, and cause them to abandon the faith of Christ entirely, and I should lose my course, and my struggle and my zeal be shown to be in vain. For how is it not in vain to run and to have run, when running in order to save others, I again destroy them through thoughtless precision? How then does he now rebuke him publicly? Because there was progress, and because some were daring to make the economy a dogma. or the "lest perhaps" can also be said as a question, as being an affirmation of the fact that I do not run or have not run in vain, but I did all things with safety and foresight. 606 Gal 2:3-5 But not even Titus, who was with me, a Greek. Not even Titus, he says, although it was evident he was born of Greek seed, did the apostles compel to be circumcised, even though they saw the false brethren present; for the "but not even" must be taken with what follows, as in: but not even Titus was compelled, he says, to be circumcised, not even because of the false brethren who had been brought in. What then? Why did he circumcise Timothy, if he takes no account of the false brethren? Not even him did he circumcise on account of these—God forbid!—but in order to win over those who were scandalized through weakness of reasoning. For it is necessary to condescend to the weak for the gentle therapy of their sickness, but to those who act out of malice and wicked intent not to yield in the slightest; for these not only do not need therapy—their passion being ingrained in them beyond all therapy—but they also seek to infect their neighbors with their own disease. Therefore "not even for an hour did we yield to them," as the divine Paul declares. Gal 2:6 For to me those who were of repute added nothing. I received nothing additional, nothing was added to me, but just as God ordained them as apostles, so also me. And he did not prefer them to me; for God does not show partiality as you do. Gal 2:8-14 For he who worked through Peter for the apostolate. If Paul had said that those with Peter practiced circumcision as a matter of economy, he himself would have seemed to concede this, and thus he would have been shown to be all the more in agreement with those whom

Fragmenta in epistulam ad Galatas (in catenis) 604 Gal 1,16-22 Οὐ προσανεθέμην σαρκί. οὐκ ἀπέκλινα εἰς ἄνεσιν καὶ ἡδυπάθειαν, οὐδ' ὡς μέγα τι κατωρθωκὼς εἰς ῥᾳστώνην καὶ ὀλιγωρίαν 605 ἀνέπεσα, ἀλλὰ σύντονον τὸν τοῦ εὐαγγελίου δρόμον ἐποιούμην. Ἢ οὕτως· οὐ προετίμησα ἰδεῖν συγγενεῖς ἢ οἰκίαν ἢ πατρίδα, ἀλλὰ πάντα λιπών οὐδὲ γὰρ ἐν τούτῳ τῶν περὶ Πέτρον καὶ Ἰωάννην ἐλαττοῦμαι εὐθέως εἰς Ἀραβίαν καὶ ∆αμασκὸν καὶ εἰς τὸ κήρυγμα ἔτρεχον. Οὐδὲ ἀνῆλθον εἰς Ἱεροσόλυμα. οὐκ ἀνῆλθον, φησίν, εἰς Ἱεροσόλυμα πρὸς τὸ θεάσασθαι τοὺς πρὸ ἐμοῦ ἀποστόλους καὶ μαθεῖν τι ἐξ αὐτῶν· ἀνῆλθε μὲν γὰρ εἰς Ἱεροσόλυμα ἀπὸ ∆αμασκοῦ, ὡς δηλοῦσιν αἱ Πράξεις, ἀλλ' οὐκ ἐπὶ τῷ μαθητεῦσαι, ἀλλ' ἐπὶ τῷ καὶ αὐτὸν κηρύσσειν τὸν Χριστὸν καὶ διδάσκειν τὴν πίστιν. καὶ γὰρ ὃν τρόπον, φησίν, εἰς Ἀραβίαν ἀπῄειν κηρύξων, καὶ πάλιν εἰς ∆αμασκὸν τὸν αὐτὸν τρόπον καὶ εἰς Ἱεροσόλυμα. μετὰ δ' ἔτη τρία τοῦ κηρύσσειν με καὶ διδάσκειν ἀνῆλθον ἰδεῖν Πέτρον, οὐ μαθεῖν τι παρ' αὐτοῦ ἤδη γὰρ ἐγὼ εὐηγγελιζόμην καὶ ἐκήρυττον. Ἢ οὕτως· παρὰ Πέτρου οὐκ ἔμαθον, μόνον εἶδον αὐτόν. παρὰ Ἰακώβου οὐκ ἔμαθον, κἀκεῖνον γὰρ μόνον εἶδον. ἄλλον τῶν ἀποστόλων οὐκ εἶδον. ἀλλὰ μὴ ἀπό τινος ἑτέρου ταπεινοτέρου καὶ οὐχ οὕτως ἐπισήμου προσώπου; καὶ πῶς τοῦτο χώραν ἔχει, μαθεῖν ἐξ ἐκείνων οἳ οὐδὲ τὸ πρόσωπόν μου ἑωράκασιν; ἀγνοούμενος γὰρ ἤμην τῷ προσώπῳ ταῖς ἐν Χριστῷ ἐκκλησίαις τῆς Ἰουδαίας. οἱ γὰρ λοιποὶ ἐδέοντο διδασκαλίας, ἀλλ' οὐκ ἐδίδασκον. οὐκοῦν οὐκ ἀπ' ἀνθρώπου ἔμαθον. Gal 1,24 Καὶ ἐδόξαζον ἐν ἐμοὶ τὸν θεόν. ἐδόξαζον ἐν ἐμοὶ τὸν θεόν, οὐχὶ τὸν δεῖνα ἢ τὸν δεῖνα διδάσκαλον, ἀλλ' αὐτὸν τὸν θεόν. αὐτὸς ἦν ὁ ἀποκαλύψας ἐν ἐμοὶ τὸ κήρυγμα καὶ διδάξας. Gal 2,2 ∆ιὰ τί κατ' ἰδίαν; ἵνα μὴ ἔμπροσθεν πάντων ἀναθεὶς σκανδαλίσω νεοπαγεῖς ὄντας τότε τοὺς ἐκ περιτομῆς, καὶ ἀποστῆναι αὐτοὺς παρασκευάσω δι' ὅλου τῆς πίστεως τοῦ Χριστοῦ, καὶ ἀπολέσω τὸν δρόμον μου, καὶ κενὸς δειχθῇ ὁ ἀγών μου καὶ ἡ σπουδή μου. πῶς γὰρ οὐκ ἔστι κενὸν τρέχειν καὶ δεδραμηκέναι, ὅταν τρέχων ἵνα σώσω ἑτέρους, πάλιν διὰ τῆς ἀπερισκέπτου ἀκριβείας ἀπολλύω; πῶς οὖν νῦν δημοσίᾳ ἐλέγχει; ὅτι προκοπὴ ἦν, καὶ ὅτι δόγμα τινὲς τὴν οἰκονομίαν ἐτόλμων ποιεῖν. ἢ τὸ μήπως δύναται καὶ κατ' ἐρώτησιν εἰρῆσθαι ὡς βεβαιωτικὸν ὂν τοῦ ὅτι οὐκ εἰς κενὸν τρέχω ἢ ἔδραμον, ἀλλὰ πάντα σὺν ἀσφαλείᾳ ἔπραττον καὶ προνοίᾳ. 606 Gal 2,3-5 Ἀλλ' οὐδὲ Τίτος ὁ σὺν ἐμοὶ Ἕλλην. οὐδὲ Τίτον, φησί, καίτοι ἐπίδηλον ὄντα ἐξ Ἑλληνικῆς σπορᾶς γεγεννημένον, ἠνάγκασαν οἱ ἀπόστολοι περιτμηθῆναι, καίτοι παρόντας ὁρῶντες καὶ τοὺς ψευδαδέλφους· τὸ γὰρ ἀλλ' οὐδὲ ἀπὸ κοινοῦ ἐκληπτέον, οἷον· ἀλλ' οὐδὲ Τίτος ἠναγκάσθη, φησί, περιτμηθῆναι οὐδὲ διὰ τοὺς παρεισάκτους ψευδαδέλφους. τί οὖν; διὰ τί τὸν Τιμόθεον περιέτεμεν, εἰ λόγον οὐ ποιεῖται τῶν ψευδαδέλφων; οὐδ' ἐκεῖνον διὰ τούτους περιέτεμεν μὴ γένοιτο ἀλλ' ἵνα κερδήσῃ τοὺς δι' ἀσθένειαν λογισμῶν σκανδαλιζομένους. τοῖς μὲν γὰρ ἀσθενοῦσι δεῖ συγκαταβαίνειν ἐπὶ θεραπείᾳ πραείᾳ τοῦ ἀρρωστήματος, τοῖς δ' ἐκ κακουργίας καὶ πονηρᾶς γνώμης ὁρμωμένοις οὐδὲ τὸ ἐλάχιστον ὑπείκειν· οὗτοι γὰρ οὐ μόνον οὐ δέονται θεραπείας κρείττονος ἁπάσης θεραπείας τοῦ πάθους αὐτοῖς ἐνστηριχθέντος, ἀλλὰ καὶ τοὺς πλησίον ζητοῦσι τῆς οἰκείας νόσου ἀναπλῆσαι. διὸ οὐδὲ πρὸς ὥραν αὐτοῖς εἴξαμεν, καὶ ὁ θεῖος ἀποφαίνεται Παῦλος. Gal 2,6 Ἐμοὶ γὰρ οἱ δοκοῦντες οὐδέν. οὐδὲν προσελαβόμην, οὐδέν μοι προσεκτήθη, ἀλλ' ὥσπερ ἐκείνους ὁ θεὸς ἀποστόλους ἐχειροτόνησεν, οὕτως κἀμέ. καὶ οὐ προέκρινεν ἐκείνους ἐμοῦ· οὐ γὰρ λαμβάνει πρόσωπον ὁ θεὸς ὡς ὑμεῖς. Gal 2,8-14 Ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολήν. εἰ εἶπεν ὁ Παῦλος κατ' οἰκονομίαν πράττειν τὴν περιτομὴν τοὺς περὶ Πέτρον, ἔδοξεν ἂν καὶ αὐτὸς ταύτην συγχωρεῖν, καὶ οὕτως μᾶλλον συντρέχων ἐδείκνυτο ἂν οἷς