Fragments on the Epistle to the Romans (in catenae) 470 Rο+m1,1 He prefixed Paul, wishing not even to open his mouth without remembering the master'

 of my ministry, but of your service for lest 472 having heard that they are still in need of a gift, and that they need to be strengthened, they shou

 fruit-bearing. But so much for these things. But it is also possible, not taking the passage hyperbatically, but as it stands in order, having receive

 true life for the just is to flourish and to live again in the possession of the virtues, the just, he says, that is, the earnest man, will live by fa

 I am ashamed of the gospel of Christ that procures for us so many good things. Of those who hold the truth in unrighteousness, who cover it, who darke

 for which it is not even possible to find a worthy name. but that from the creation of the world the eternal power and divinity of God are clearly see

 lawless things and ran with those who did them, and whenever anyone was caught by someone and brought to judgment, they themselves would sit and conde

 Therefore they are also worthy of greater acceptance, and they bring a greater refutation against those who sin with the law. Then, since not all thos

 I said law but only the things that justify, at the same time wisely implying that not all things in the law were justifying, but some were ordinances

 did you say you yourself were the cause of his righteousness? For I think he means this by saying: for then how shall God judge the world? instead o

 transgressing, whether they are of the uncircumcised or of the circumcised, they will bring upon themselves the same punishment. So that we have no a

 flesh is placed by hyperbaton. But the interpretation of the phrase according to nature and not according to schema: what then shall we say Abraham,

 he might be acknowledged and proclaimed a common father of the uncircumcised, as having both believed and been justified in uncircumcision, and of th

 has been revealed, and so forth, and it is necessary to examine. It is possible to clarify these things also with other approaches, as has been said a

 for if one should die ten thousand times, he has contributed nothing great for it is for a benefactor, for a lover, but not for enemies and foes as H

 having put on. Therefore, one must not hold the hope of the things promised in doubt, but firm, and as if the good things were present, so also rejoic

 at least transgressing a law that had been explicitly introduced. And those up to Moses sinned in this way, but from Moses until the coming of Christ

 apostle in these things, but he connects and arranges the force of the main points very clearly and accurately. 499 Therefore, the [passage] But not

 the one grown old in sins. When we are baptized, therefore, this one is crucified with Christ and dies, and we ascend from baptism new and fresh, havi

 we are pained and do something unwillingly, to apply the name of tyranny and slavery. Thus, at any rate, Paul also says that *I speak in human terms*

 having deceived, and having produced desire, it killed me. Deception therefore is the cause of desire, and desire of death and sin produced deception

 but the one who is held fast and ruled by sin. But he himself says more emphatically: but the sin that dwells in me for just as the one who dwells

 evil is present. For I delight in the law of God so that in this it agrees with me and in a way fights alongside me, even if it is too weak to help

 so saying: Our Father who art in heaven and so on. But since he knows the works of Christ's economy toward us are common, he says the Spirit bears wit

 we are at a loss for words, let alone for a recompense of deeds so great is his ineffable grace towards us. Then, as if drawing a conclusion from thi

 to love Christ in such a way as not to be separated from his love either by any punishment or by any promise, and to love the neighbor in such a way a

 Then next he also states the causes. I myself to be anathema. I myself not others, he says, do I prefer to you for the purpose of coming to Christ, b

 of creations and slaves, not to demand the causes from the creator and master, but for all things that happen to give thanks to him, even if one has n

 it is very absurd and impious to take away from him what is common to creators of any kind. What then is this? None of the creations finds fault with

 of works? For he is finishing and cutting short the word in righteousness. The Mosaic law was given by God prefiguring and outlining the law of grace,

 shows from the facts. That the Gentiles who did not pursue righteousness. You demand reasons, he says, why those not of the circumcision are counted a

 laboring in vain to receive through works what grace has provided freely. Or thus: if by grace, he says, it is no longer from works, since if 'from wo

 to strive for if their rejection [and so on], that is, if even when these were lacking God was nevertheless reconciled to the world, and the middle w

 He however does not cease from doing good and having mercy. And it is clear from the fact that the Jews were shown mercy then, when the Gentiles were

 of the teaching handed down to us from the law, for this reason he adds: but be transformed, that is, that you must conduct yourselves according to th

 such things, they suppose him to have an inexperience of such things of which they themselves are not aware. But if, on the other hand, he had used th

 and hence, he says, by being subject, not only do you fulfill a command, but you also honor God, by honoring the authority ordained by him and the one

 and for this reason especially for what reason? knowing the time, that the time of our life has been shortened, and it is necessary for us, even if w

 regards the day for the Lord, and he who does not regard the day, does not regard it for the Lord. This is evident from what we have said before, that

 This, that your good is not blasphemed, is sufficient to persuade you to resolve strife into love and concord for this is not to neglect the things o

 and having filled the whole world through the faithful. Rο+m15,13 Now the God of hope. He is the God of hope, he says, our God is, so that I pray well

 and as Peter says that he is the son of the living God and that the Son has all judgment and, Go, make disciples of all the nations, baptizing them

 

Fragments on the Epistle to the Romans (in catenae) 470 Rο+m1,1 He prefixed "Paul," wishing not even to open his mouth without remembering the master's beneficence, as for example: Paul, he says, who has this very calling from beneficence, from grace, from the master's generosity; Paul, who bears all things from Christ, the calling, the grace, the way of life. A slave; for I have been sold entirely to him, having been freed from the law and from sin. a slave; this is my dignity, by this I wish to be known to all. Those who live in the world wish to be designated by their worldly dignities, recording themselves as consuls and generals, but for Paul it is sufficient for the greatness of his dignity to be a slave of Christ. Rο+m1,2 The gospel of God, because he was announcing God; for Christ whom Paul was announcing was God. Rather, he says, of God the Father; for he spoke through his prophets concerning his true Son. Rο+m1,3-5 And he says "of resurrection," by which our Lord Jesus Christ rose. He did not say "concerning a son of his," but "of his Son," indicating the one who is by nature and uniquely and properly Son and only-begotten. Who was declared, recognized, who came into the knowledge of men; for we are accustomed to recognize through certain definitions what we know with certainty and not in doubt. So then how was he declared? How did he come to be known? from prophetic oracles, from the powers which he performed, from the Holy Spirit which he provided to those who had believed in him, from his rising from the dead; for the convergence of these things distinguishes him from all the others who were called sons by grace, and shows him and teaches all that he is the true and natural Son of God and God. from which we are able, having connected these things directly, both to present the exceptional and unshared character of his sonship and to provide 471 a clear knowledge of him to the faithful, as for example by saying: Christ is the one who was indeed foretold through the prophets, but who was born according to the flesh from the seed of David, and who benefits the race of men by powers and the bestowal of the Holy Spirit, and through his own resurrection put death to death and raised up with himself those who were dead from ages past; this is the Christ, this is the Son of God, as one might say in a definition and a summary. add, if you wish, for a clearer expansion, through whom also Paul received the grace of apostleship, in order to persuade the barbarian nations and prepare them to obey the faith in the name of our Lord Jesus Christ, that is, to believe in him and worship him as true God and Son of God. Rο+m1,5-7 Grace and apostleship instead of grace for apostleship. This figure of speech is found among many, and especially in the divinely inspired scripture where it is for the most part superfluous. For the obedience of faith. Faith has come to be in his name; for the nations did not see him, but when only his name was preached, they believed. Truly full of grace was the apostleship of the disciples, because they persuaded the nations to obey and believe in Christ, being both men and fishermen and unlettered. To all who are in Rome, beloved. From this very address he prefaces that they should be humble-minded; for by saying "to all" and not dividing them into rulers and ruled, slaves and free, he secretly advises them to consider one another of equal honor. Then, so that they might not say: What then? Do you consider all to be of equal honor, both good and bad, both believers and unbelievers? He added: called to be saints; for all the saints are of equal honor to him, and there is no distinction among them. Called. From where were you called? From what labors? From what achievements? From where are you saints? But from the love of God alone; for he, having loved us freely, and having poured out his blood for us, called us to sanctification and the inheritance of his kingdom. And he calls all believers saints. Rο+m1,11-12 To impart to you a gift is not mine alone, but of the

Fragmenta in epistulam ad Romanos (in catenis) 470 Rο+m1,1 Προέταξε τὸ Παῦλος, μηδὲ διαίρειν στόμα ἄνευ τοῦ μεμνῆσθαι τῆς δεσποτικῆς εὐεργεσίας βουλόμενος, οἷον· Παῦλος, φησίν, ὁ καὶ αὐτὴν τὴν κλῆσιν ἐξ εὐεργεσίας, ἐκ χάριτος, ἐκ φιλοτιμίας ἔχων δεσποτικῆς· Παῦλος, ὁ πάντα φέρων ἀπὸ τοῦ Χριστοῦ, τὴν κλῆσιν, τὴν χάριν, τὴν πολιτείαν. ∆οῦλος· αὐτῷ γὰρ ὅλος πέπραμαι, ἐλευθερωθεὶς ἀπὸ τοῦ νόμου καὶ τῆς ἁμαρτίας. δοῦλος· τοῦτό μου τὸ ἀξίωμα, ἀπὸ τούτου βούλομαι πᾶσι γνωρίζεσθαι. οἱ μὲν ἐν κόσμῳ ἀναστρεφόμενοι ἀπὸ τῶν ἐν κόσμῳ ἀξιωμάτων δηλοῦσθαι βούλονται, ὑπάτους ἑαυτοὺς καὶ στρατηγοὺς ἀναγράφοντες, Παύλῳ δὲ ἀρκεῖ εἰς μέγεθος ἀξιώματος τὸ δοῦλος εἶναι Χριστοῦ. Rο+m1,2 Εὐαγγέλιον θεοῦ, ὅτι θεὸν εὐηγγελίζετο· θεὸς γὰρ ὁ Χριστὸς ὃν ὁ Παῦλος εὐηγγελίζετο. μᾶλλον δὲ θεοῦ τοῦ πατρὸς λέγει· οὗτος γὰρ διὰ τῶν προφητῶν αὐτοῦ περὶ τοῦ ἀληθῶς υἱοῦ αὐτοῦ ἐλάλησεν. Rο+m1,3-5 Ἀναστάσεως δέ φησιν, ἧς ἀνέστη ὁ κύριος ἡμῶν Ἰησοῦς Χριστός. οὐκ εἶπεν περὶ υἱοῦ αὐτοῦ, ἀλλὰ τοῦ υἱοῦ αὐτοῦ, τὸν φύσει καὶ ἕνα καὶ κυρίως υἱὸν καὶ μονογενῆ δηλῶν. Τοῦ ὁρισθέντος, ἐπιγνωσθέντος, εἰς γνῶσιν ἀνθρώποις ἐλθόντος· εἰώθαμεν γὰρ δι' ὁρισμῶν τινων ἐπιγινώσκειν ἃ βεβαίως καὶ οὐκ ἐν δισταγμῷ ἐπιστάμεθα. εἶτα πῶς οὖν ὡρίσθη; πῶς εἰς γνῶσιν ἧκεν; ἐκ προφητικῶν χρησμῶν, ἐκ τῶν δυνάμεων ἃς ἐπετέλει, ἐκ τοῦ πνεύματος τοῦ ἁγίου ὃ παρεῖχεν τοῖς εἰς αὐτὸν πεπιστευκόσιν, ἐκ τοῦ ἀναστῆναι αὐτὸν ἐκ νεκρῶν· τούτων γὰρ ἡ συνδρομὴ διορίζει αὐτὸν ἐκ τῶν ἄλλων ἁπάντων τῶν κατὰ χάριν κληθέντων υἱῶν, καὶ δείκνυσιν αὐτὸν καὶ διδάσκει πάντας αὐτὸν εἶναι τὸν ἀληθῆ καὶ φύσει υἱὸν τοῦ θεοῦ καὶ θεόν. ὅθεν δυνάμεθα καὶ κατ' εὐθείαν ταῦτα συνείραντες, τό τε ἐξαίρετον τῆς υἱότητος αὐτοῦ καὶ ἀκοινώνητον παραστῆσαι καὶ τὴν 471 περὶ αὐτοῦ γνῶσιν σαφῆ τοῖς πιστοῖς παρασχέσθαι, οἷον λέγοντες· Χριστός ἐστιν ὁ διὰ τῶν προφητῶν μὲν προκηρυχθείς, γενόμενος δὲ κατὰ σάρκα ἐκ σπέρματος ∆αυίδ, δυνάμεσι δὲ καὶ πνεύματος ἁγίου χορηγίᾳ τὸ τῶν ἀνθρώπων γένος εὐεργετῶν καὶ διὰ τῆς οἰκείας ἀναστάσεως θάνατον νεκρώσας καὶ συναναστήσας τοὺς ἀπ' αἰῶνος νεκρούς· οὗτός ἐστιν ὁ Χριστός, οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, ὡς ἔστιν ἐν ἀφορισμῷ καὶ συνόψει εἰπεῖν. πρόσθες εἰ βούλει πρὸς ἐξάπλωσιν σαφεστέραν, δι' οὗ καὶ Παῦλος ἔλαβε χάριν ἀποστολῆς, εἰς τὸ πεῖσαι τὰ βάρβαρα ἔθνη καὶ παρασκευάσαι ὑπακοῦσαι τῇ πίστει τῇ εἰς τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦτ' ἔστι πιστεῦσαι εἰς αὐτὸν καὶ λατρεύειν αὐτῷ ὡς ἀληθινῷ θεῷ καὶ υἱῷ θεοῦ. Rο+m1,5-7 Χάριν καὶ ἀποστολὴν ἀντὶ τοῦ χάριν εἰς ἀποστολήν. ἔστι δὲ παρὰ πολλοῖς τὸ τοιοῦτον σχῆμα τοῦ λόγου, καὶ μάλιστα παρὰ τῇ θεοπνεύστῳ γραφῇ ὡς ἐπίπαν ὁ καὶ παρέλκει. Εἰς ὑπακοὴν πίστεως. ἡ πίστις εἰς τὸ ὄνομα αὐτοῦ γέγονεν· αὐτὸν γὰρ τὰ ἔθνη οὐκ ἐθεάσατο, ἀλλὰ μόνου κηρυττομένου τοῦ ὀνόματος ἐκεῖνοι ἐπίστευον. ὄντως πλήρης ἦν χάριτος ἡ ἀποστολὴ τῶν μαθητῶν, ὅτι ἔπεισαν ὑπακοῦσαι καὶ πιστεῦσαι τὰ ἔθνη τῷ Χριστῷ, καὶ τό τε ἄνθρωποι καὶ ἁλιεῖς καὶ ἀγράμματοι. Πᾶσι τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς. ἐξ αὐτῆς τῆς προσφωνήσεως ταπεινοφρονεῖν αὐτοὺς προοιμιάζεται· εἰπὼν γὰρ πᾶσι καὶ μὴ μερίσας εἰς ἄρχοντας καὶ ἀρχομένους, δούλους καὶ ἐλευθέρους, ὁμοτίμους ἀλλήλους ἡγεῖσθαι λεληθότως συμβουλεύει. εἶτα, ἵνα μὴ εἴπωσιν· τί οὖν; πάντας ὁμοτίμους ἡγῇ, καὶ ἀγαθοὺς καὶ φαύλους, καὶ πιστοὺς καὶ ἀπίστους; ἐπισυνῆψε· κλητοῖς ἁγίοις· ἅπαντες γὰρ αὐτῷ οἱ ἅγιοι ὁμότιμοι, καὶ διαστολὴ οὐκ ἔστιν ἐν αὐτοῖς. Κλητοῖς. πόθεν ἐκλήθητε; ἐκ ποίων πόνων; ἐκ ποίων κατορθωμάτων; πόθεν ἐστὲ ἅγιοι; ἀλλ' ἢ ἐκ μόνης τῆς ἀγάπης θεοῦ· αὐτὸς γὰρ δωρεὰν ἀγαπήσας ἡμᾶς, καὶ τὸ αἷμα αὐτοῦ ὑπὲρ ἡμῶν ἐκχέας, ἐκάλεσεν ἡμᾶς εἰς ἁγιασμὸν καὶ κληρονομίαν τῆς βασιλείας αὐτοῦ. ἁγίους δὲ τοὺς πιστοὺς καλεῖ πάντας. Rο+m1,11-12 Τὸ μεταδοῦναι ὑμῖν χάρισμα οὐκ ἔστιν ἐμὸν μόνον, ἀλλὰ τῆς