Fragments on the Epistle to the Romans (in catenae) Rom 1:1 Since the world was ignorant of the divinity of Christ, he proclaims it. And why ever does he make his own what is common? because many who had both seen the Lord and not seen him believed, but Paul is called from heaven, "Saul, Saul, why are you persecuting me?" and there belongs to him something more than the other apostles; for those around Peter and James and John, whom the Lord himself had called and had as disciples, he did not immediately make or name them apostles, but Paul he both called and brought forth into apostleship at the same time. And that by the will of the Father the gospel is proclaimed. Rom 1:2 He said "his prophets" because there are also prophets of idols, distinguishing by his own voice both prophets from prophets and gospel from gospels; for there are many gospels, but they are mortal and temporary, while that of Christ promises the enjoyment of eternal goods in holy scriptures. therefore the prophets are his and not of another god, but of the Father of Christ. Rom 1:7 And "to the saints" is not said simply, but—because many are called, but few are chosen; for not all remained in the calling—so that he might not cast what is holy to the dogs. 214 Rom 1:7 But according to the heretics: if Christ is Lord, and God is our Father, the Father will also be a slave of Christ; for as the son is, so also is the Father. But these things are not so; for he said "our Father" to show grace, but "Lord Jesus" so that, not becoming proud as though they themselves were sons of God, they might diminish the glory of the Son, or exalt themselves above nature. However, he called God "Father," because he judges no one, and the Son "Lord," because he is judge. He says "Father" to demonstrate his care for us; and he calls the Son "Lord" so that we might know that we are called sons by the goodness of God, while Jesus himself, as true God by nature, is our Lord. Rom 1:13 And again, since many were hastening to Rome for certain human reasons, he shows both his longing, and that this is pious by this addition. He shows that he longs for the Romans, perhaps because the faith of the Romans had something more, becoming an encouragement to all those under them. Rom 1:25 That God is truly God, but the idols which they worshipped are falsely called gods. Rom 1:27 He does not simply mention such indecency, but because he had heard that in Rome there was also a company of male prostitutes. 215 Rom 1:32-2:1 He calls the "ordinance of God" his just retribution which he repays to each according to his worth. Therefore he says this: even if people know from their natural understanding that those who sin are to be punished by God, nevertheless they do not desist from the worst things, and the most terrible thing is that they even approve of those who do them. Therefore the "ordinance of God" says this very thing, that those who do such things are worthy of death, or it means simply his justice or the commandments or the Mosaic law; for so it clearly and severely commands, judging those who do such things worthy of death. Therefore you are without excuse, O man, whoever you are who judges; for in that which you judge another, you condemn yourself; for you who judge do the same things. Rom 2:5 By "treasuring up" he showed that the sins gathered part by part become an addition of punishment through the long-suffering of the judge for those who are incurably sick. Not accusing God of passion does he say that God is angry, but using human custom he discusses the judgment of God, which in the present life is covered and hidden, being stored up for a time of judgment. God wisely ordering this too, not according to the order of justice, because the impious, even when they fare well now, do not perceive it, nor do the just, having been tried by the terrible things in life, change their way of piety, which some, being ignorant of, are scandalized, saying that all things are without providence, thinking that God does not oversee the affairs of men. but when the appointed time of retribution is at hand, then also

Fragmenta in epistulam ad Romanos (in catenis) Ro+m 1,1 Ὡς ἀγνοοῦντος δὲ τοῦ κόσμου τὴν τοῦ Χριστοῦ θεότητα κηρύσσει ταύτην. Καὶ τί δήποτε τὸ κοινὸν ἰδιοποιεῖται; ἐπειδὴ πολλοὶ μὲν καὶ θεασάμενοι τὸν κύριον καὶ μὴ θεασάμενοι ἐπίστευσαν, Παῦλος δὲ οὐρανόθεν καλεῖται Σαοὺλ Σαούλ, τί με διώκεις; πρόσεστι δὲ αὐτῷ καὶ πλέον τι παρὰ τοὺς λοιποὺς ἀποστόλους· τοὺς γὰρ περὶ Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην αὐτὸς ὁ κύριος καλέσας καὶ μαθητὰςἐσχηκώς, οὐκ εὐθὺς ἀποστόλους ἐποίησεν ἢ ὠνόμασεν, τὸν δὲ Παῦλον ὁμοῦ καὶ ἐκάλεσεν καὶ εἰς ἀποστολὴν παρήγαγεν. Καὶ ὅτι γνώμῃ τοῦ πατρὸς τὸ εὐαγγέλιον κηρύττεται. Ro+m1,2 Προφητῶν δὲ αὐτοῦ εἶπεν, ἐπειδὴ εἰσὶ καὶ τῶν εἰδώλων προφῆται, τῇ αὐτοῦ φωνῇ διαστέλλων καὶ προφήτας προφητῶν καὶ εὐαγγέλιον εὐαγγελίων· πολλὰ γὰρ εὐαγγέλια, ἀλλὰ θνητὰ καὶ πρόσκαιρα, τὸ δὲ τοῦ Χριστοῦ τῶν αἰωνίων ἀγαθῶν τὴν ἀπόλαυσιν ὑπισχνεῖται ἐν γραφαῖς ἁγίαις. αὐτοῦ τοίνυν καὶ οἱ προφῆται καὶ οὐχ ἑτέρου θεοῦ, ἀλλὰ τοῦ πατρὸς τοῦ Χριστοῦ. Ro+m1,7 Καὶ τὸ ἁγίοις δὲ οὐχ ἁπλῶς εἴρηται, ἀλλ'-ἐπειδὴ πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοί· οὐ γὰρ πάντες ἐπέμενον τῇ κλήσει -ἵνα μὴ ῥίψῃ τὰ ἅγια τοῖς κυσίν. 214 Ro+m1,7 Κατὰ δὲ τοὺς αἱρετικούς· εἰ κύριος ὁ Χριστός, πατὴρ δὲ ἡμῶν ὁ θεός, ἔσται καὶ ὁ πατὴρ δοῦλος τοῦ Χριστοῦ· οἷος γὰρ ὁ υἱός, τοιοῦτος καὶ ὁ πατήρ. ἀλλ' οὐχ οὕτως ταῦτα ἔχει· πατὴρ γὰρ ἡμῶν εἶπεν, ἵνα τὴν χάριν δείξῃ, κύριον δὲ Ἰησοῦν, ἵνα μὴ μέγα φρονήσαντες ὡς καὶ αὐτοὶ υἱοὶ θεοῦ καθέλωσι τοῦ υἱοῦ τὴν δόξαν, ἢ ἑαυτοὺς ἀναγάγωσιν ὑπὲρ τὴν φύσιν. Τὸν μέντοι θεὸν πατέρα ἐκάλεσεν, ὅτι οὐδένα κρίνει, τὸν δὲ υἱὸν κύριον, ὅτι αὐτός ἐστι κριτής. πατέρα δὲ λέγει, ἵνα τὴν περὶ ἡμᾶς κηδεμονίαν ἐνδείξηται· κύριον δὲ καλεῖ τὸν υἱόν, ἵνα γνῶμεν ὅτι θεοῦ ἀγαθότητι υἱοὶ καλούμεθα, αὐτὸς δὲ ὁ Ἰησοῦς ὡς φύσει θεὸς ἀληθινός, κύριος ἡμῶν ἐστιν. Ro+m1,13 Καὶ πάλιν, ἐπειδὴ πολλοὶ διά τινα ἀνθρώπινα ἔσπευδον εἰς τὴν Ῥώμην, καὶ τὸν πόθον δείκνυσιν, καὶ ὅτι εὐσεβὴς οὗτος τῇ προσθήκῃ. παρίσταται δὲ ἐπιποθεῖν Ῥωμαίους, ἴσως ἐπειδὴ πλέον τι εἶχεν ἡ Ῥωμαίων πίστις προτροπὴ γινομένη πᾶσι τοῖς ὑπ' αὐτοῖς. Ro+m1,25 Ὅτι ὁ μὲν θεὸς ἀληθῶς ἐστι θεός, τὰ δὲ εἴδωλα οἷς προσεκύνησαν, ψευδῶς προσαγορεύονται θεοί. Ro+m1,27 Οὐχ ἁπλῶς δὲ τῆς τοιαύτης ἀσχημοσύνης μέμνηται, ἀλλ' ὅτι ἤκουσεν ἐν Ῥώμῃ καὶ ἀρσένων ἑταιρίαν εἶναι. 215 Ro+m1,32-2,1 ∆ικαίωμα δὲ λέγει θεοῦ τὴν δικαίαν αὐτοῦ ἀνταπόδωσιν ἣν ἀνταποδίδωσιν ἑκάστῳ κατὰ τὴν ἀξίαν. τοῦτο οὖν φησιν· εἰ καὶ οἱ ἄνθρωποι ἐκ τῆς φυσικῆς αὐτῶν διανοήσεως ἴσασιν ὅτι οἱ πλημμελοῦντες ἔχουσι τιμωρηθῆναι ἐκ θεοῦ, ὅμως οὐκ ἀφίστανται τῶν χειρίστων, καὶ τὸ πάνδεινον ὅτι καὶ τοῖς πράττουσιν αὐτὰ συναρέσκονται. δικαίωμα οὖν τοῦ θεοῦ αὐτὸ τοῦτό φησιν ὅτι οἱ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, ἢ τὴν δικαιοσύνην αὐτοῦ ἁπλῶς ἢ τὰς ἐντολὰς ἢ τὸν Μωϋσαϊκὸν νόμον· οὕτως γὰρ τρανῶς ἀποτόμως διακελεύεται ἀξίους θανάτου κρίνων τοὺς τὰ τοιαῦτα πράσσοντας. διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις· τὰ γὰρ αὐτὰ πράττεις ὁ κρίνων. Ro+m2,5 Ἐδήλωσε διὰ τοῦ θησαυρίζειν τὰς κατὰ μέρος συναγομένας ἁμαρτίας προσθήκην κολάσεως γίνεσθαι διὰ τῆς τοῦ κριτοῦ μακροθυμίας τοῖς νοσοῦσιν ἀνίατα. οὐ πάθος δὲ θεοῦ κατηγορῶν ὀργίζεσθαί φησι τὸν θεόν, ἀλλὰ τῇ τῶν ἀνθρώπων συνηθείᾳ καταχρώμενος περὶ τῆς τοῦ θεοῦ κρίσεως διαλέγεται, ἥτις ἐπὶ τοῦ παρόντος βίου καλύπτεται καὶ λανθάνει εἰς καιρὸν κρίσεως ταμιευομένον. σοφῶς καὶ τοῦτο τοῦ θεοῦ οἰκονομοῦντος, οὐ κατὰ τὴν τοῦ δικαίου τάξιν, ὅτι οἱ ἀσεβεῖς οὐδὲ εὖ πάσχοντες νῦν ἐπαισθάνονται, οὔτε οἱ δίκαιοι τῶν κατὰ τὸν βίον δεινῶν πειρασθέντες μετέβαλλον τῆς εὐσεβείας τὸν τρόπον, ὅπερ τινὲς ἀγνοοῦντες σκανδαλίζονται λέγοντες ἀπρονόητα τὰ πάντα, οἰόμενοι μὴ ἐφορᾶν τὰ ἐν ἀνθρώποις τὸν θεόν. ὅτε δὲ ἐν τῇ τῆς ἀποδόσεως ἡ προθεσμία, τότε καὶ