Questions and Answers to the Orthodox 145
Pseudonymous: Transmitted under Justin's name; 146 questions and answers from the 5th century, ascribed by many to Theodoret of Cyrrhus.
Greek text: PG 6.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 145
145PG 6:455
Εἰ δι᾽ ὧν ἡ σὰῤξ, διὰ τούτων καὶ τὸ αἷμα συνίσταται, διὰ τί τὴν μὲν βρῶσιν τῆς τῶν ζώων σαρχὸς ὁ Θεὸς ἐπιτρέπει, τὴν δὲ ἐν τῷ αἴματι ἀπαγορεύει μετάληψιν; Πλὴν χρέας, λέγων, ἐν αἵματι οὐ φάγεσθε. ἌΠΟΚΡΙΣΙΣ. Ἵνα καὶ ἐν τούτῳ χωρίσῃ ἡμᾶς ὁ θεὸς τῆς τῶν θηρίων ὁμοιότητος, τῶν σὺν τῇ βρώσει τῆς σαρχὅς λαπτόντων καὶ τὸ αἶμα, ὧν τὰς σάρχας ἐσθίουσιν. ἘΡΏΤΗΣΙΣ Μ΄. Εἰ ὁ Θεὸς ἐπὶ τῶν ἀληθῆ τὴν ἔχθασιν ἐσχηχότων, καὶ διὰ τῶν παρ᾽ Ἕλλησι μάντεων τὸ μέλλον ἔσεσθαι προεμήνυσεν, ὁπηνίχα Ἕλληνες πρὸς Ἕλληνας διεμάχοντο, πολλάχις χατὰ χρησμὸν. πράξαντέςτι, ὧν ἡ θεία Γραφὴ τὴν πρᾶξιν ἀπηγόρευσε, τῶν ἐν τῇ δευτέρᾳ πεύσει χειμένων δεινῶν ἀπηλλάγησαν; οἷον ἐπὶ μὲν πολέμου, ὡς ὅταν οἱ ἑπτὰ ἐπὶ θέδαις ἄρδην μὲν καταστρέφειν τὴν προῤῥηθεῖσαν πόλιν ἔμελλον " μαντευσαμένου δὲ Τειρεσίου, ὁ Μεγοιχεὺς χατὰ τὸ δοχοῦν τῇ μαντείᾳ, ἑαυτὸν ἑτοίμως χατέσφαξε, καὶ οὕτως χατὰ τὴν πρόῤῥησιν τῆς μαντὰς, ἡ μὲν πόλις διεσώθη, οἱ" δὲ πολέμιοι ὑπὸ τῶν ἐν τῇ πόλει ἀνῃρέθησαν " καὶ τοῦτο μὲν περὶ τῶν ἐν πολέμοις τροπαίων ἕν ἐχ πολλῶν ἡμῖν εἴρηται. ἌΠΟΚΡΙΣΙΣ: Ὁ ποιῶν τὴν λύσιν τῶν ζητουμένων, πρῶτον ὀφείλει θεῖναι τὰ ὁμολογήματα, εἶτα ἐξ αὑτῶν ποιήσασθαι τῶν ζητουμένων τὴν λύσιν. Ἔστι ἃ τῶν ὁμολογου μένων τὸ ἕνα εἶναι Θεὸν δημιουργόν … λουσιν αἱ θεζαι τῶν Χριστιανῶν Γραφαὶ λόγοις θείαις δινάμεσι μεμαρτυρημένοις " παρ᾽ οὗ ἐστι τῶν μελλόντων ἦ τε πρόῤῥησις καὶ ἡ ἔχθασις. Ἐχδάλλουσι δὲ αἱ Γραφαὶ αἱ τοῦτον χαταγγέλλουσαι τοὺς τῶν Ἑλλήνων τῶγ" καὶ, Αὐτοὶ οὐχ εἰσὶ θεοί. Ὧν δὲ οὐχ εἰσὶν οἱ θεοὶ θεοὶ, τούτων οὐδὲ οἱ μάντεις εἰσὶν ἀληθείας προφῆται, οὐδ᾽ ἡ αὐτῶν πρόῤῥησις ἀναπόδραστόν τε καὶ ἀληθῆ ἔχει τὴν ἔχδασιν. Ὥσπερ γάρ εἰσι μακρὰν τῆς ἀληδινῆς θεότητος, οὕτως καὶ τῆς τῶν μελλόντων προγνώσεως. Ὅτι δὲ καὶ ἐν τῇ μάχῃ τῶν Ἑλλήνων πρὸς Ἕλληνας, τῶν πολυτρόπως, μάλιστα ἐν τοῖς πολέἕοις, ταῖς μαντείαις χρησαμένων, ὁ τῶν Χριστιανῶν. θεὺς τὴν ἰδίαν ἔστησε βούλησιν, μαρτυρεξ μὲν ἡ μάχη ᾿Αλεξάνδρου καὶ Δαρείου "- τοῦ μὲν χρατύνας τὰς ἴν μαντείας, τοῦ δὲ χαταργήσας - μαρτυρεῖ δὲ καὶ τοῦ ᾿Ασσυρίου ἡ μάχη ἣν εἶχε πρὸς τὰ ἄλλα πολλὰ καὶ ἰσχυρὰ ἔθνη, ἣν ὁ Θεὸς ῥάδδον τῆς ὀργῆς: καὶ πρίονα. ἐχάλεσε, ποτὲ μὲν λέγων " ᾿Ιδοὺ ὁ ᾿Ασσύριος, ῥάδδος ἐστὶ τῆς ὀργῆς μου - ἐπὶ ἔθνος ἁμαρτωλὸν ἀποστελῶ αὐτόν" ποτὲ δὲ λέγων περὶ αὐτοῦ" Ἀὴ ὑψωθήσεται πρίων ἄνεν τοῦ δάχοντος αὐτόν; τοὺς πολεμίους, σώζεσθαι δὲ τὴν πόλιν, μὴ ἔχ τοῦ σης, ἀλλ᾽ ἐχ τῆς τοῦ Δεσπότου τοῦ ἀληθινοῦ Θεοῦ πρόδηλός ἐστιν. Α Καίτοι... ὁ ᾿Ασσύριος ὅτι χατὰ τὰς ἐπιτυχα, τῶν χρησμολογημένων οὗς εἴληφε παρὰ τῶι θεῶν αὑτοῦ διὰ τῶν μάντεων, πρίζει καὶ τὰ ἐλεεινὰ ἔθνη τὰ ὁμοίως αὐτῷ, τῇ πεποιθήσει τῶν χρησμῶν συμθεθληχότα αὑτῷ εἰς πόλεμον, καὶ ὁτο τετυχηχότα τῆς διὰ χρησμῶν ἐλπίδος, τοῦ Θεοῦ συγχωρήσαντος, ἐπιτυχεῖν μὲν τῶν χρησμῶν τὸ, ᾿Ασσύριον, ἀποτυχεῖν δὲ τὰ ἔθνη. Περὶ ὧν ὁ μὲν Θεὸς διὰ τοῦ προφήτου Ἡσαῖου φησὶν ὁ Θεός ἀνῆχα τὴν χεῖρά μον, καὶ ἐξηράνθησαν. Ὃ δὲ Ἂ-σύριός φησι, Μὴ ἐῤῥύσαντο οἱ θεοὶ τῶν ἐθνῶτ τὴν γὴν αὐτῶν ἐκ τῶν χειρῶν μου, ὅτι ῥύςεται Κύριος τὴν ᾿Ιερουσαλὴμ ἐκ τῆς χειρός μου; Κατὰ δὲ τοὺς χρησμοὺς οὖς ἐδέξατο ὃ ᾿Ασσύριος το. ρὰ τῶν μάντεων, τοιαύτας ἐφθέγξατο φωνὰς καὶ κατὰ τῶν ἐθνῶν καὶ χατὰ τῆς Ἱερουσαλήμ. Καὶ τῶ Θεοῦ συγχωρήσαντος, ἐπέτυχεν ὁ ᾿Ασσύριος τῶν. χρησμῶν χατὰ τῶν’ ἐθνῶν - κατὰ δὲ τῖις Ἵερουπαλὴμ ἀπέτυχε τῶν χρησμῶν, τοῦ θεοῦ μὴ συγχωρίσαντος. Πῶς οὖν ἀπέτυχον. τῆς μαντείας οἱ ἐττὶ ἐπὶ Θέδαις τοῦ ἄρδην ἀπολέσαι τὴν πόλιν; Ἑ γὰρ ἀποτυχία τῆς μαντείας ἔλεγχος γίνεται τῆς ἀσθενείας τοῦ θεοῦ τοῦ διὰ τῆς μαντείας προμτνν σαντος τὰ ἀνέχθατα. Καὶ εἰ χατὰ τὴν ἀψευδῆ τὸ Σωτῆρος φωνὴν, χωρὶς Θεοῦ στρουθίον οὗ “πεσεῖτα: ἐπὶ τῆς γῆς “πολὺ μᾶλλον ἔθνος ὅλον ἧ “ πόλις ὅλγ. οὐχ ἂν ἀπόλοιτο μὴ τοῦ Θεοῦ συγχωρήσαντος. Ὃπ δὲ πᾶν ἔθνος Ἑλληνιχὸν ὑπὸ ἔθνους Ἕλληνιχοῦ ἀπολλύμενον ὑπὸ ῥάθδου καὶ πρίονος τῆς ὀργῆς τοῦ Θεοῦ ἀπόλλυτα!, φανερὸν χαθέστηγεν ἐξ τῶν περὶ τοῦ ᾿Ασσυρίου εἰρημένων. Ἔτι δὲ εἰ τὰ παρὰ λήνων περὶ τοῦ μάντεως Τειρεσίου εἰρη, μένα πα. τἀπασίν ἔστι καταγέλαστα, πῶς ἐνδέχεται τὰ δι᾽ αὖτοῦ λεχθέντα εἶναι ἀληθῆ; Φασὶ γὰρ περὶ αὐτοῦ, ἄνδρα καὶ γυναῖχα γεγόνεναι αὐτὸν, καὶ ἀμφοτέρων ἔχειν τὰς πλάσεις, καὶ πολλὰς μάχας τῶν θεῶν διαλύσαντος, διὰ ταύτην τὴν αἰτίαν ἣ μὲν Ἥρα, χολωθεῖσα. αὐτῷ, ἐπήρωσεν αὐτόν ὁ δὲ Ζεὺς εἰς παραμυθίαν τῆς πηρώσεως αὐτοῦ, ἐχαρίσατο αὑτῷ τὴν μαντιχήν. ᾿Αλλ᾽ εἰ ἀλλότρια πίστεως ὑπάρχει τὰ περὶ αὐτοῦ μυθευόμενα, πῶς ἐνδέχεται ἀληθῆ εἷς ναι τὰ ὑπ᾽ αὐτοῦ μυθενόμενα; “Ἔτι δὲ εἰ, καθώς φασιν Ἕλληνες, τὰ ὑπὸ τῶν Μοιρῶν ἐπιχλωθόμενα, ἀδύνατόν ἐστιν ἀναχλωθῆναι, πῶς οὐκ εἰσὲν Ὁ λεῖς αἕ μαντεῖαι τοῖς αὐταῖς χρωμένοις, τῶν Μοιρῶν ἐπὶ τὸ ἀναπόδραστον τέλος ἀναγκαίως ἀγουσῶν τὰ ὑπ᾽ αὐτῶν ἐπικλωθόμενα; ᾿Αλλ᾽ εἰ ταῦτα οὕτως ἔχει, πῶς οὐχ εἰσὶ ψευδεῖς αἴ τε Μοῖραι καὶ αἱ μαντεῖαι, ὑπ᾽ ἀλλήλων ἀναιρούμεναι; Πῶς δὲ οὐχ ἔατιν ὁ Μενοιχεὺς, μάτην χατασφάξας ἑαυτὸν χατὰ τὸ δοχοῦν τῇ μαντείᾳ, τῆς αἰτίας τοῦ ἀναιρεῖσθαι μὲν δαίμονος ταῦ διὰ μάντεως χρηματίσαντος συγχωρήσεως;
Ei di᾽ hōn hē sarx, dia toutōn kai to haima synistatai, dia ti tēn men brōsin tēs tōn zōōn sarchos ho Theos epitrepei, tēn de en tǭ aimati apagoreuei metalēpsin? Plēn chreas, legōn, en haimati ou phagesthe. APOKRISIS. Hina kai en toutǭ chōrisę̄ hēmas ho theos tēs tōn thēriōn homoiotētos, tōn syn tę̄ brōsei tēs sarchos laptontōn kai to aima, hōn tas sarchas esthiousin. ERŌTĒSIS M΄. Ei ho Theos epi tōn alēthē tēn echthasin eschēchotōn, kai dia tōn par᾽ Hellēsi manteōn to mellon esesthai proemēnysen, hopēnicha Hellēnes pros Hellēnas diemachonto, pollachis chata chrēsmon. praxantesti, hōn hē theia Graphē tēn praxin apēgoreuse, tōn en tę̄ deuterą peusei cheimenōn deinōn apēllagēsan? hoion epi men polemou, hōs hotan hoi hepta epi thedais ardēn men katastrephein tēn prorrhētheisan polin emellon " manteusamenou de Teiresiou, ho Megoicheus chata to dochoun tę̄ manteią, heauton hetoimōs chatesphaxe, kai houtōs chata tēn prorrhēsin tēs mantas, hē men polis diesōthē, hoi" de polemioi hypo tōn en tę̄ polei anę̄rethēsan " kai touto men peri tōn en polemois tropaiōn hen ech pollōn hēmin eirētai. APOKRISIS: Ho poiōn tēn lysin tōn zētoumenōn, prōton opheilei theinai ta homologēmata, eita ex hautōn poiēsasthai tōn zētoumenōn tēn lysin. Esti ha tōn homologou menōn to hena einai Theon dēmiourgon … lousin hai thezai tōn Christianōn Graphai logois theiais dinamesi memartyrēmenois " par᾽ hou esti tōn mellontōn ē te prorrhēsis kai hē echthasis. Echdallousi de hai Graphai hai touton chatangellousai tous tōn Hellēnōn tōg" kai, Autoi ouch eisi theoi. Hōn de ouch eisin hoi theoi theoi, toutōn oude hoi manteis eisin alētheias prophētai, oud᾽ hē autōn prorrhēsis anapodraston te kai alēthē echei tēn echdasin. Hōsper gar eisi makran tēs alēdinēs theotētos, houtōs kai tēs tōn mellontōn prognōseōs. Hoti de kai en tę̄ machę̄ tōn Hellēnōn pros Hellēnas, tōn polytropōs, malista en tois poleeois, tais manteiais chrēsamenōn, ho tōn Christianōn. theus tēn idian estēse boulēsin, martyrex men hē machē ᾿Alexandrou kai Dareiou "- tou men chratynas tas in manteias, tou de chatargēsas - martyrei de kai tou ᾿Assyriou hē machē hēn eiche pros ta alla polla kai ischyra ethnē, hēn ho Theos rhaddon tēs orgēs: kai priona. echalese, pote men legōn " ᾿Idou ho ᾿Assyrios, rhaddos esti tēs orgēs mou - epi ethnos hamartōlon apostelō auton" pote de legōn peri autou" Aē hypsōthēsetai priōn anen tou dachontos auton? tous polemious, sōzesthai de tēn polin, mē ech tou sēs, all᾽ ech tēs tou Despotou tou alēthinou Theou prodēlos estin. A Kaitoi... ho ᾿Assyrios hoti chata tas epitycha, tōn chrēsmologēmenōn hous eilēphe para tōi theōn hautou dia tōn manteōn, prizei kai ta eleeina ethnē ta homoiōs autǭ, tę̄ pepoithēsei tōn chrēsmōn symthethlēchota hautǭ eis polemon, kai hoto tetychēchota tēs dia chrēsmōn elpidos, tou Theou synchōrēsantos, epitychein men tōn chrēsmōn to, ᾿Assyrion, apotychein de ta ethnē. Peri hōn ho men Theos dia tou prophētou Hēsaiou phēsin ho Theos anēcha tēn cheira mon, kai exēranthēsan. Ho de A-syrios phēsi, Mē errhysanto hoi theoi tōn ethnōt tēn gēn autōn ek tōn cheirōn mou, hoti rhysetai Kyrios tēn ᾿Ierousalēm ek tēs cheiros mou? Kata de tous chrēsmous ous edexato ho ᾿Assyrios to. ra tōn manteōn, toiautas ephthenxato phōnas kai kata tōn ethnōn kai chata tēs Hierousalēm. Kai tō Theou synchōrēsantos, epetychen ho ᾿Assyrios tōn. chrēsmōn chata tōn’ ethnōn - kata de tiis Hieroupalēm apetyche tōn chrēsmōn, tou theou mē synchōrisantos. Pōs oun apetychon. tēs manteias hoi etti epi Thedais tou ardēn apolesai tēn polin? He gar apotychia tēs manteias elenchos ginetai tēs astheneias tou theou tou dia tēs manteias promtnn santos ta anechthata. Kai ei chata tēn apseudē to Sōtēros phōnēn, chōris Theou strouthion hou “peseita: epi tēs gēs “poly mallon ethnos holon hē “ polis holg. ouch an apoloito mē tou Theou synchōrēsantos. Hop de pan ethnos Hellēnichon hypo ethnous Hellēnichou apollymenon hypo rhathdou kai prionos tēs orgēs tou Theou apollyta!, phaneron chathestēgen ex tōn peri tou ᾿Assyriou eirēmenōn. Eti de ei ta para lēnōn peri tou manteōs Teiresiou eirē, mena pa. tapasin esti katagelasta, pōs endechetai ta di᾽ autou lechthenta einai alēthē? Phasi gar peri autou, andra kai gynaicha gegonenai auton, kai amphoterōn echein tas plaseis, kai pollas machas tōn theōn dialysantos, dia tautēn tēn aitian hē men Hēra, cholōtheisa. autǭ, epērōsen auton ho de Zeus eis paramythian tēs pērōseōs autou, echarisato hautǭ tēn mantichēn. ᾿All᾽ ei allotria pisteōs hyparchei ta peri autou mytheuomena, pōs endechetai alēthē heis nai ta hyp᾽ autou mythenomena? “Eti de ei, kathōs phasin Hellēnes, ta hypo tōn Moirōn epichlōthomena, adynaton estin anachlōthēnai, pōs ouk eisen Ho leis hae manteiai tois autais chrōmenois, tōn Moirōn epi to anapodraston telos anankaiōs agousōn ta hyp᾽ autōn epiklōthomena? ᾿All᾽ ei tauta houtōs echei, pōs ouch eisi pseudeis ai te Moirai kai hai manteiai, hyp᾽ allēlōn anairoumenai? Pōs de ouch eatin ho Menoicheus, matēn chatasphaxas heauton chata to dochoun tę̄ manteią, tēs aitias tou anaireisthai men daimonos tau dia manteōs chrēmatisantos synchōrēseōs?
[Question.] If flesh and blood are composed of the same things, why does God permit the eating of the flesh of animals but forbid the partaking of what is in the blood? “Only flesh with blood,” he says, “you shall not eat.” Answer. So that in this too God might separate us from likeness to the wild beasts, which with the eating of the flesh lap up also the blood of those whose flesh they eat. [146] Question. If God, in matters that had a true outcome, foretold what was going to be even through the seers among the Greeks, when Greeks fought against Greeks; [and if] they, often doing according to an oracle things whose doing the divine Scripture forbade, were delivered from the dreadful things set out in the second inquiry: for instance in war, as when the Seven against Thebes were going to overturn the aforesaid city utterly, but when Tiresias prophesied, Menoeceus readily slew himself as the oracle had decided, and so, according to the prediction of the oracle, the city was saved and the enemies were destroyed by those in the city — and this is one example out of many that we have given concerning trophies in wars? Answer. He who gives the solution of questions ought first to set down the things agreed, and then from them make the solution of what is sought. Among the things agreed is that there is one God, the Creator, … whom the divine Scriptures of the Christians [proclaim], attested by divine words and powers; from whom is both the prediction of things to come and the outcome. And the Scriptures that proclaim him drive out the [gods] of the Greeks: … and, “They are not gods.” But those whose gods are not gods, their seers are not prophets of truth either, nor does their prediction have an inescapable and true outcome. For as they are far from the true Godhead, so also from the foreknowledge of things to come. That in the battle of Greeks against Greeks, who used oracles in many ways, especially in wars, the God of the Christians established his own will, the battle of Alexander and Darius bears witness, in which he confirmed the oracles of the one and made void those of the other; and the battle of the Assyrian bears witness too, which he had with the many other strong nations, whom God called the rod of his anger and a saw, at one time saying, “Behold, the Assyrian is the rod of my anger; I will send him against a sinful nation”; at another saying of him, “Shall the saw be lifted up without the one who draws it?” … the enemies, and the city was saved, not from the … but from the [will] of the Master, the true God, is plain. And yet … the Assyrian, according to the successes of the oracles he received from his gods through the seers, saws even the pitiable nations who likewise, trusting in oracles, joined battle with him; and … having obtained the hope given by the oracles, God permitted the Assyrian to succeed in his oracles, and the nations to fail. Concerning them God says through the prophet Isaiah, “I let go my hand, and they were dried up”; and the Assyrian says, “Have the gods of the nations delivered their land out of my hands, that the Lord should deliver Jerusalem out of my hand?” According to the oracles the Assyrian received from the seers, he uttered such words both against the nations and against Jerusalem. And with God's permission the Assyrian succeeded in his oracles against the nations; but against Jerusalem he failed in his oracles, since God did not permit it. How then did the Seven against Thebes fail of the oracle to destroy the city utterly? For the failure of an oracle becomes a proof of the weakness of the god who through the oracle foretold what did not come about. And if, according to the Savior's word that does not lie, not a sparrow will fall to the ground without God, much more would a whole nation or a whole city not perish without God's permission. That every Greek nation destroyed by a Greek nation is destroyed by the rod and saw of God's anger is made plain from what was said about the Assyrian. Further, if what is said among the Greeks about the seer Tiresias is wholly laughable, how can what was said through him be true? For they say of him that he became man and woman and had the forms of both, and that because he settled many quarrels of the gods, Hera in anger blinded him, and Zeus, to console him for his blindness, granted him the art of prophecy. But if the tales about him are foreign to belief, how can the tales told by him be true? Further, if, as the Greeks say, what is spun by the Fates cannot be unspun, how are the oracles not destructive to those who use them, since the Fates necessarily lead what they spin to an inescapable end? But if this is so, how are not both the Fates and the oracles false, destroying each other? And how did Menoeceus not slay himself in vain, as the oracle had decided, [when] the cause of [the enemies'] destruction [was not the oracle but the] permission [of God, not of] the demon who gave the oracle through the seer?
Gen 9:4 (quotation, high confidence) · Jer 2:11 (allusion, medium confidence) · Isa 37:19 (allusion, medium confidence) · Isa 10:5–6 (quotation, high confidence) · Isa 10:15 (quotation, high confidence) · Isa 37:27 (allusion, low confidence) · Isa 36:18–20 (quotation, high confidence) · Matt 10:29 (allusion, high confidence)
Notes and citation
Summary: Blood is forbidden so that men may not be like beasts that lap up blood; and the Theban story of Menoeceus' self-sacrifice does not prove that pagan oracles have power, since the one God decides the outcome of wars, as with the Assyrian, the rod and saw of his anger, and the pagan tales of Tiresias and the Fates refute themselves.
- The ref holds two questions; the second is numbered Μ΄ (40) in the scan, for ΡΜϚ΄ (146) of Migne's numbering. The story of Menoeceus is that of Euripides, Phoenician Women. The last sentence is garbled; supplied words are in brackets. Migne's Latin and column letters are removed by logged corrections; lost words are marked “…”.
- This ref holds questions 145–146.
Notes on the original text
- Digital text corrected (Migne's Latin interleaved by the scan removed; lost words marked; Migne's Latin interleaved by the scan removed; word restored; Migne's column letter removed; OCR letters): εἴα ἀδυιπ με ἢ 1, ΘΓ. Δα 6 ἴῃ Βδησυῆιθ δου. → … ; ἡ μάἀεἰιαῖα, ᾿ἰὰ εἰ΄ Δ΄ [ἀἰατογυπι ργωςοςπίιοπα. [π ρὰχη → ἡ μάχη ; φωνὰς χεὶ Β χατὰ → φωνὰς καὶ κατὰ.
Extrabiblical texts: Euripides, Phoen. (Euripides (plays and fragments); allusion)
Topics: Heresy
Cite (SBL): Ps.-Justin, Quaest. orth. 145 (PG 6:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/145/#p-145). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org OCR; slips and Migne's Latin removed as logged corrections) and compared afterwards with ANF where it has the text; otherwise re-read against the Greek.