The text in question appears to relate to (Pseudo?) Athanasius’ commentary on Psalm 15, v 8, line 874, found in ‘Expositions on the Psalms’ – attributed to Saint Athanasius of Alexandria. It is not found in Saint Athanasius’ letter to Marcellinus ‘on the interpretation of the Psalms’.
Saint Athanasius (or some other author) seems to write a series of short notes, sometimes on whole verses, otherwise on individual words or phrases, discussing the original meaning of the Psalms in terms of the Jewish People as the chosen people of God’s Old Covenant and contrasting the prophetic and typological content of the Psalms as they relate to Christ.
The writer indicates at the beginning of his consideration of psalm 15 that it should be understood as the words of Christ Himself – ‘in this way Peter instructs us to be minded’ (line 793). In general the exposition of Psalm 15 deals with Christ’s relation to/with The Father; His divinity and His humanity which underlies the redemption and salvation of man through His death and resurrection; His headship of the Church (the body of Christ), and the membership of the body of Christ - the New Covenant with all people – Christ’s inheritance.
Line 862 refers to the explanation of the Psalm being found in the Acts of the Apostles and this Psalm forms part of Peter’s sermon at Pentecost.
From Psalm 15: v 5. The Lord is the portion of mine inheritance and of my cup. Thou art He that restorest mine inheritance unto me. 6. Portions have fallen to me that are among the best, for mine inheritance is most excellent to me. 7. I will bless the Lord Who hath given me understanding; moreover, even till night have my reins instructed me. 8. I beheld the Lord ever before me, for He is at my right hand that I might not be shaken.
The immediate context for the line cited (in part only by ‘Fisheaters’, but in full by the original poster) might be paraphrased on these lines (since style (typically disconnected sentences) and language (the aorist tense, which is much used, is rather difficult to render into English) are complex):
873: The Jewish denials/rebuttals are manifested as sheer stupidity.
874: For thus-wise Peter the Leader - in Acts – unites/brings all together in/through Christ (reading προσ ήρμοσεν for προσήρ μοσεν).
875: Accordingly, of a truth, it is God Himself that raises up and makes steadfast
It may be possible also to envisage a link to chapter 10 of Acts, the vision of Peter regarding ‘clean’ and ‘unclean’ and the consequent mission of the Church – the Body of Christ - beyond Israel.
The phrase ‘Peter the Leader is used in complete isolation on the site ‘Fisheaters’, perhaps with the intention that it be understood that the text is a specific teaching on the part of Saint Athanasius of the primacy of Peter. In this instance it clearly is not. The fact that Saint Athanasius does refer to Peter as ‘leader’ is simply incidental on this occasion; unfortunately it is a key point which has, is, and will be discussed ad nauseam on fora such as this. At present there is a difference in interpretation between Orthodox and Catholics and little is achieved by continued bitter argument. The title κορυφαϊος is not uncommonly used in Orthodox hymnology – for example, the apolytikion of Saint Andrew the Apostle begins: ‘As the first-called of the Apostles and brother of their leader’. The differences in understanding and interpretation remain; perhaps, one day, they will be resolved.
The term ‘butt-head’ (posted by an earlier respondent) does not sound particularly attractive and isn’t common in patristic writing.
his ? ?”