29.  “But if some are right in their interpretation, we must say as follows Instead of the reading of the Benedictine and earlier editions, εἰ δὲ δεῖ καὶ ὥς τινες ἐξηγοῦνται τοῦτο εἰπεῖν, the mss. Roe and Casaubon combine δει και ως into the one word δικαιως, which is probably the right reading.  Something, however, is still wanted to complete the construction, and Petrus Siculus (circ. a.d. 870) who quotes the passage in his History of the Manichees, boldly conjectures ἔστι καὶ οὕτως εἰπεῖν.  A simpler emendation would be—εἰ δὲ δικαίως τινὲς ἐξηγοῦνται, δεῖ τουτο εἰπεῖν—which both completes the construction and explains the reading δεῖ καὶ ὡς. (for it is no unworthy expression)—If indeed He blinded the thoughts of them that believe not he blinded them for a good purpose, that they might look with new sight on what is good.  For he said not, He blinded their soul, but, the thoughts of them that believe not νοήματα, 2 Cor. iv. 4..  And the meaning is something of this kind:  ‘Blind the lewd thoughts of the lewd, and the man is saved:  blind the grasping and rapacious thought of the robber, and the man is saved.’  But wilt thou not understand it thus?  Then there is yet another interpretation.  The sun also blinds those whose sight is dim:  and they whose eyes are diseased are hurt by the light and blinded.  Not that the sun’s nature is to blind, but that the substance of the eyes is incapable of seeing.  In like manner unbelievers being diseased in their heart cannot look upon the radiance of the Godhead.  Nor hath he said, ‘He hath blinded their thoughts, that they should not hear the Gospel:’  but, that the light of the glory of the Gospel of our Lord Jesus Christ should not shine unto them.  For to hear the Gospel is permitted to all:  but the glory of the Gospel is reserved for Christ’s true children only.  Therefore the Lord spoke in parables to those who could not hear Matt. xiii. 13.:  but to the Disciples he explained the parables in private Mark iv. 34.:  for the brightness of the glory is for those who have been enlightened, the blinding for them that believe not.”  These mysteries, which the Church now explains to thee who art passing out of the class of Catechumens, it is not the custom to explain to heathen.  For to a heathen we do not explain the mysteries concerning Father, Son, and Holy Ghost, nor before Catechumens do we speak plainly of the mysteries:  but many things we often speak in a veiled way, that the believers who know may understand, and they who know not may get no hurt See the note at the end of Procatechesis..