Recognitions of Clement - Book III
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Text edited by Rev. Alexander Roberts and James Donaldson and
first published by T&T Clark in Edinburgh in 1867. Additional
introductionary material and notes provided for the American
edition by A. Cleveland Coxe, 1886.
Chapter I.--Pearls Before Swine
Meantime Peter, rising at the crowing of the cock, and wishing to
rouse us, found us awake, the evening light still burning; and when,
according to custom, he had saluted us, and we had all sat down, he
thus began. "Nothing is more difficult, my brethren, than to reason
concerning the truth in the presence of a mixed multitude of people.
For that which is may not be spoken to all as it is, on account of
those who hear wickedly and treacherously; yet it is not proper to
deceive, on account of those who desire to hear the truth sincerely.
What, then, shall he do who has to address a mixed multitude? Shall
he conceal what is true? How, then, shall he instruct those who are
worthy? But if he set forth pure truth to those who do not desire to
obtain salvation, he does injury to Him by whom he has been sent, and
from whom he has received commandment not to throw the pearls of His
words before swine and dogs, [675] who, striving against them with
arguments and sophisms, roll them in the mud of carnal understanding,
and by their barkings and base answers break and weary the preachers
of God's word. Wherefore I also, for the most part, by using a
certain circumlocution, endeavour to avoid publishing the chief
knowledge concerning the Supreme Divinity to unworthy ears." Then,
beginning from the Father, and the Son, and the Holy Spirit, he
briefly and plainly expounded to us, so that all of us hearing him
wondered that men have forsaken the truth, and have turned themselves
to vanity.
Footnotes
[674] [The larger part of book iii. has no direct parallel in the
Homilies, though, of course, many of the views presented are given in
the latter under different circumstances.--R.]
[675] Matt. vii. 6.
Chapter XII. [676] --Second Day's Discussion.
But when the day had dawned, some one came in and said: "There is a
very great multitude waiting in the court, and in the midst of them
stands Simon, endeavouring to preoccupy the ears of the people with
most wicked persuasions." Then Peter, immediately going out, stood in
the place where he had disputed the day before, and all the people
turning to him with joy, gave heed to him. But when Simon perceived
that the people rejoiced at the sight of Peter, and were moved to love
him, he said in confusion: "I wonder at the folly of men, who call me
a magician, and love Peter; whereas, having knowledge of me of old,
they ought to love me rather. And therefore from this sign those who
have sense may understand that Peter may rather seem to be the
magician, since affection is not borne to me, to whom it is almost due
from acquaintance, but is abundantly expended upon him, to whom it is
not due by any familiarity." [677]
Footnotes
[676] Chaps ii.-xii. are wanting in the mss. of best authority; and it
seems to us indisputable that they form no part of the original work.
For this reason, and because we have found them utterly
untranslatable, we have omitted them.
[677] [Comp. Homily XVII. 2 for a similar accusation made by
Simon.--R.]
Chapter XIII.--Simon a Seducer.
While Simon was talking on in this style, Peter, having saluted the
people in his usual way, thus answered: "O Simon, his own conscience
is sufficient for every one to confute him; but if you wonder at this,
that those who are acquainted with you not only do not love you but
even hate you, learn the reason from me. Since you are a seducer you
profess to proclaim the truth; and on this account you had many
friends who had a desire to learn the truth. But when they saw in you
things contrary to what you professed, they being, as I said, lovers
of truth, began not only not to love you, but even to hate you. But
yet they did not immediately forsake you, because you still promised
that you could show them what is true. As long, therefore, as no one
was present who could show them, they bore with you; but since the
hope of better instruction has dawned upon them, they despise you, and
seek to know what they understand to be better. And you indeed,
acting by nefarious arts, thought at first that you should escape
detection. But you are detected. For you are driven into a corner,
and, contrary to your expectation, you are made notorious, not only as
being ignorant of the truth, but as being unwilling to hear it from
those who know it. For if you had been willing to hear, that saying
would have been exemplified in you, of Him who said that `there is
nothing hidden which shall not be known, nor covered which shall not
be disclosed.'" [678]
Footnotes
[678] Matt. x. 26.
Chapter XIV.--Simon Claims the Fulfilment of Peter's Promise.
While Peter spoke these words, and others to the same effect, Simon
answered: "I will not have you detain me with long speeches, Peter; I
claim from you what you promised yesterday. You then said that you
could show that the law teaches concerning the immensity of the
eternal light, and that there are only two heavens, and these created,
and that the higher is the abode of that light, in which the ineffable
Father dwells alone for ever; but that after the pattern of that
heaven is made this visible heaven, which you asserted is to pass
away. You said, therefore, that the Father of all is one, because
there cannot be two infinites; else neither of them would be infinite,
because in that in which the one subsists, he makes a limit of the
subsistence of the other. Since then you not only promised this, but
are able to show it from the law, leave off other matters and set
about this." Then Peter said: "If I were asked to speak of these
things only on your account, who come only for the purpose of
contradicting, you should never hear a single discourse from me; but
seeing it is necessary that the husbandman, wishing to sow good
ground, should sow some seeds, either in stony places, or places that
are to be trodden of men, or in places filled with brambles and briers
(as our Master also set forth, indicating by these the diversities of
the purposes of several souls), [679] I shall not delay."
Footnotes
[679] Luke viii. 5. [Comp. Matt. xiii. 3, etc.; Mark iv. 3, etc.--R.]
Chapter XV.--Simon's Arrogance.
Then said Simon: "You seem to me to be angry; but if it be so, it is
not necessary to enter into the conflict." Then Peter: "I see that
you perceive that you are to be convicted, and you wish politely to
escape from the contest; for what have you seen to have made me angry
against you, a man desiring to deceive so great a multitude, and when
you have nothing to say, pretending moderation, who also command,
forsooth, by your authority that the controversy shall be conducted as
you please, and not as order demands?" Then Simon: "I shall enforce
myself to bear patiently your unskilfulness, that I may show that you
indeed wish to seduce the people, but that I teach the truth. But now
I refrain from a discussion concerning that boundless light. Answer
me, therefore, what I ask of you. Since God, as you say, made all
things, whence comes evil?" [680] Then said Peter: "To put questions
in this way is not the part of an opponent, but of a learner. If
therefore you wish to learn, confess it; and I shall first teach you
how you ought to learn, and when you have learned to listen, then
straightway I shall begin to teach you. But if you do not wish to
learn, as though you knew all things, I shall first set forth the
faith which I preach, and do you also set forth what you think to be
true; and when the profession of each of us has been disclosed, let
our hearers judge whose discourse is supported by truth." To this
Simon answered: "This is a good joke: behold a fellow who offers to
teach me! Nevertheless I shall suffer you, and bear with your
ignorance and your arrogance. I confess, then, I do wish to learn;
let us see how you can teach me."
Footnotes
[680] [In Homily XIX. the discussion with Simon is respecting the
existence of the evil one. Here the treatment is apparently of a
higher philosophical character.--R.]
Chapter XVI.--Existence of Evil.
Then Peter said: "If you truly wish to learn, then first learn this,
how unskilfully you have framed your question; for you say, Since God
has created all things, whence is evil? But before you asked this,
three sorts of questions should have had the precedence: First,
Whether there be evil? Secondly, What evil is? Thirdly, To whom it
is, and whence?" To this Simon answered: "Oh thou most unskilful and
unlearned, is there any man who does not confess that there is evil in
this life? Whence I also, thinking that you had even the common sense
of all men, asked, whence evil is; not as wishing to learn, since I
know all things, least of all from you, who know nothing, but that I
might show you to be ignorant of all things. And that you may not
suppose that it is because I am angry that I speak somewhat sternly,
know that I am moved with compassion for those who are present, whom
you are attempting to deceive." Then Peter said: "The more wicked
are you, if you can do such wrong, not being angry; but smoke must
rise where there is fire. Nevertheless I shall tell you, lest I
should seem to take you up with words, so as not to answer to those
things which you have spoken disorderly. You say that all confess the
existence of evil, which is verily false; for, first of all, the whole
Hebrew nation deny its existence."
Chapter XVII.--Not Admitted by All.
Then Simon, interrupting his discourse, said: "They do rightly who
say that there is no evil." Then Peter answered: "We do not propose
to speak of this now, but only to state the fact that the existence of
evil is not universally admitted. But the second question that you
should have asked is, What is evil?--a substance, an accident, or an
act? And many other things of the same sort. And after that, towards
what, or how it is, or to whom it is evil,--whether to God, or to
angels, or to men, to the righteous or the wicked, to all or to some,
to one's self or to no one? And then you should inquire, Whence it
is?--whether from God, or from nothing; whether it has always been, or
has had its beginning in time; whether it is useful or useless? and
many other things which a proposition of this sort demands." To this
Simon answered: "Pardon me; I was in error concerning the first
question; but suppose that I now ask first, whether evil is or not?"
Chapter XVIII.--Manner of Conducting the Discussion.
Then Peter said: "In what way do you put the question; as wishing to
learn, or to teach or for the sake of raising the question? If indeed
as wishing to learn, I have something to teach you first, that coming
by consequence and the right order of doctrine, you may understand
from yourself what evil is. But if you put the question as an
instructor, I have no need to be taught by you, for I have a Master
from whom I have learned all things. But if you ask merely for the
sake of raising a question and disputing, let each of us first set
forth his opinion, and so let the matter be debated. For it is not
reasonable that you should ask as one wishing to learn, and contradict
as one teaching, so that after my answer it should be in your
discretion to say whether I have spoken well or ill. Wherefore you
cannot stand in the place of a gainsayer and be judge of what we say.
And therefore, as I said, if a discussion is to be held, let each of
us state his sentiments; and while we are placed in conflict, these
religious hearers will be just judges."
Chapter XIX.--Desire of Instruction.
Then Simon said: "Does it not seem to you to be absurd that an
unskilled people should sit in judgment upon our sayings?" Then
Peter: "It is not so; for what perhaps is less clear to one, can be
investigated by many, for oftentimes even a popular rumour has the
aspect of a prophecy. But in addition to all this, all these people
stand here constrained by the love of God, and by a desire to know the
truth, and therefore all these are to be regarded as one, by reason of
their affection being one and the same towards the truth; as, on the
other hand, two are many and diverse, if they disagree with each
other. But if you wish to receive an indication how all these people
who stand before us are as one man, consider from their very silence
and quietness how with all patience, as you see, they do honour to the
truth of God, even before they learn it, for they have not yet learned
the greater observance which they owe to it. Wherefore I hope,
through the mercy of God, that He will accept the religious purpose of
their mind towards Him, and will give the palm of victory to him who
preaches the truth, that He may make manifest to them the herald of
truth."
Chapter XX.--Common Principles.
Then Simon: "On what subject do you wish the discussion to be held?
Tell me, that I also may define what I think, and so the inquiry may
begin." And Peter answered: "If indeed, you will do as I think
right, I would have it done according to the precept of my Master, who
first of all commanded the Hebrew nation, whom He knew to have
knowledge of God, and that it is He who made the world, not that they
should inquire about Him whom they knew, but that, knowing Him, they
should investigate His will and His righteousness; because it is
placed in men's power that, searching into these things, they may
find, and do, and observe those things concerning which they are to be
judged. Therefore He commanded us to inquire, not whence evil cometh,
as you asked just now, but to seek the righteousness of the good God,
and His kingdom; and all these things, says He, shall be added to
you." [681]Then Simon said: "Since these things are commanded to
Hebrews, as having a right knowledge of God, and being of opinion that
every one has it in his power to do these things concerning which he
is to be judged,--but my opinion differs from theirs,--where do you
wish me to begin?"
Footnotes
[681] Matt. vi. 33.
Chapter XXI.--Freedom of the Will.
Then said Peter: "I advise that the first inquiry be, whether it be
in our power to know whence we are to be judged." But Simon said:
"Not so; but concerning God, about whom all who are present are
desirous to hear." Then Peter: "You admit, then, that something is
in the power of the will: only confess this, if it is so, and let us
inquire, as you say, concerning God." To this Simon answered: "By no
means." Then Peter said: "If, then, nothing is in our power, it is
useless for us to inquire anything concerning God, since it is not in
the power of those who seek to find; hence I said well, that this
should be the first inquiry, whether anything is in the power of the
will." [682]Then said Simon: "We cannot even understand this that
you say, if there is anything in the power of the will." But Peter,
seeing that he was turning to contention, and, through fear of being
overcome, was confounding all things as being in general uncertain,
answered: "How then do you know that it is not in the power of man to
know anything, since this very thing at least you know?"
Footnotes
[682] [Comp. Homilies XI. 8, XIX. 15. But in the Recognitions this
topic is more frequently treated. See chap. 26, and elsewhere.--R.]
Chapter XXII.--Responsibility.
Then Simon said: "I know not whether I know even this; for every one,
according as it is decreed to him by fate, either does, or
understands, or suffers." Then Peter said: "See, my brethren, into
what absurdities Simon has fallen, who before my coming was teaching
that men have it in their power to be wise and to do what they will,
but now, driven into a corner by the force of my arguments, he denies
that man has any power either of perceiving or of acting; and yet he
presumes to profess himself to be a teacher! But tell me how then God
judges according to truth every one for his doings, if men have it not
in their own power to do anything? If this opinion be held, all
things are torn up by the roots; vain will be the desire of following
after goodness; yea, even in vain do the judges of the world
administer laws and punish those who do amiss, for they had it not in
their power not to sin; vain also will be the laws of nations which
assign penalties to evil deeds. Miserable also will those be who
laboriously keep righteousness; but blessed those who, living in
pleasure, exercise tyranny, living in luxury and wickedness.
According to this, therefore, there can be neither righteousness, nor
goodness, nor any virtue, nor, as you would have it, any God. But, O
Simon, I know why you have spoken thus: truly because you wished to
avoid inquiry, lest you should be openly confuted; and therefore you
say that it is not in the power of man to perceive or to discern
anything. But if this had really been your opinion, you would not
surely, before my coming, have professed yourself before the people to
be a teacher. I say, therefore, that man is under his own control."
Then said Simon: "What is the meaning of being under his own
control? Tell us." To this Peter: "If nothing can be learned, why
do you wish to hear?" And Simon said: "You have nothing to answer to
this."
Chapter XXIII.--Origin of Evil.
Then said Peter: "I shall speak, not as under compulsion from you,
but at the request of the hearers. The power of choice is the sense
of the soul, possessing a quality by which it can be inclined towards
what acts it wills." Then Simon, applauding Peter for what he had
spoken, said: "Truly you have expounded it magnificently and
incomparably, for it is my duty to bear testimony to your speaking
well. Now if you will explain to me this which I now ask you, in all
things else I shall submit to you. What I wish to learn, then, is
this: if what God wishes to be, is; and what He does not wish to be,
is not. Answer me this." Then Peter: "If you do not know that you
are asking an absurd and incompetent question, I shall pardon you and
explain; but if you are aware that you are asking inconsequently, you
do not well." Then Simon said: "I swear by the Supreme Divinity,
whatsoever that may be, which judges and punishes those who sin, that
I know not what I have said inconsequently, or what absurdity there is
in my words, that is, in those that I have just uttered."
Chapter XXIV.--God the Author of Good, Not of Evil.
To this Peter answered: "Since, then, you confess that you are
ignorant, now learn. Your question demanded our deliverance on two
matters that are contrary to one another. For every motion is divided
into two parts, so that a certain part is moved by necessity, and
another by will; and those things which are moved by necessity are
always in motion, those which are moved by will, not always. For
example, the sun's motion is performed by necessity to complete its
appointed circuit, and every state and service of heaven depends upon
necessary motions. But man directs the voluntary motions of his own
actions. And thus there are some things which have been created for
this end, that in their services they should be subject to necessity,
and should be unable to do aught else than what has been assigned to
them; and when they have accomplished this service, the Creator of all
things, who thus arranged them according to His will, preserves them.
But there are other things, in which there is a power of will, and
which have a free choice of doing what they will. These, as I have
said, do not remain always in that order in which they were created:
but according as their will leads them, and the judgment of their mind
inclines them, they effect either good or evil; and therefore He hath
proposed rewards to those who do well, and penalties to those who do
evil. [683]
Footnotes
[683] [Comp. Homily XIX. 12. The argument here is far more
philosophical.--R.]
Chapter XXV.--"Who Hath Resisted His Will?"
You say, therefore, if God wishes anything to be, it is; and if He do
not wish it, it is not. But if I were to answer that what He wishes
is, and what He wishes not is not, you would say that then He wishes
the evil things to be which are done in the world, since everything
that He wishes is, and everything that He wishes not is not. But if I
had answered that it is not so that what God wishes is, and what He
wishes not is not, then you would retort upon me that God must then be
powerless, if He cannot do what He wills; and you would be all the
more petulant, as thinking that you had got a victory, though had said
nothing to the point. Therefore you are ignorant, O Simon, yea very
ignorant, how the will of God acts in each individual case. For some
things, as we have said, He has so willed to be, that they cannot be
otherwise than as they are ordained by Him; and to these He has
assigned neither rewards nor punishments; but those which He has
willed to be so that they have it in their power to do what they will,
He has assigned to them according to their actions and their wills, to
earn either rewards or punishments. Since, therefore, as I have
informed you, all things that are moved are divided into two parts,
according to the distinction that I formerly stated, everything that
God wills is, and everything that He wills not is not.
Chapter XXVI.--No Goodness Without Liberty.
To this Simon answered: "Was not He able to make us all such that we
should be good, and that we should not have it in our power to be
otherwise?" Peter answered: "This also is an absurd question. For
if He had made us of an unchangeable nature and incapable of being
moved away from good, we should not be really good, because we could
not be aught else; and it would not be of our purpose that we were
good; and what we did would not be ours, but of the necessity of our
nature. [684]But how can that be called good which is not done of
purpose? And on this account the world required long periods, until
the number of souls which were predestined to fill it should be
completed, and then that visible heaven should be folded up like a
scroll, and that which is higher should appear, and the souls of the
blessed, being restored to their bodies, should be ushered into light;
but the souls of the wicked, for their impure actions being surrounded
with fiery spirit, should be plunged into the abyss of unquenchable
fire, to endure punishments through eternity. Now that these things
are so, the true Prophet. has testified to us; concerning whom, if you
wish to know that He is a prophet, I shall instruct you by innumerable
declarations. For of those things which were spoken by Him, even now
everything that He said is being fulfilled; and those things which He
spoke with respect to the future are believed to be about to be
fulfilled, for faith is given to the future from those things which
have already come to pass."
Footnotes
[684] [Comp. Homily XIX. 15.--R.]
Chapter XXVII.--The Visible Heaven: Why Made.
But Simon, perceiving that Peter was clearly assigning a reason from
the head of prophecy, from which the whole question is settled,
declined that the discourse should take this turn; and thus answered:
"Give me an answer to the questions that I put, and tell me, if that
visible heaven is, as you say, to be dissolved, why was it made at
first?" Peter answered: "It was made for the sake of this present
life of men, that there might be some sort of interposition and
separation, lest any unworthy one might see the habitation of the
celestials and the abode of God Himself, which are prepared in order
to be seen by those only who are of pure heart. [685]But now, that
is in the time of the conflict, it has pleased Him that those things
be invisible, which are destined as a reward to the conquerers." Then
Simon said: "If the Creator is good, and the world is good, how shall
He who is good ever destroy that which is good? But if He shall
destroy that which is good, how shall He Himself be thought to be
good? But if He shall dissolve and destroy it as evil, how shall He
not appear to be evil, who has made that which is evil?"
Footnotes
[685] Matt. v. 8.
Chapter XXVIII.--Why to Be Dissolved.
To this Peter replied: "Since we have promised not to run away from
your blasphemies, we endure them patiently, for you shall yourself
render an account for the things that you speak. Listen now,
therefore. If indeed that heaven which is visible and transient had
been made for its own sake, there would have been some reason in what
you say, that it ought not to be dissolved. But if it was made not
for its own sake, but for the sake of something else, it must of
necessity be dissolved, that that for which it seems to have been made
may appear. As I might say, by way of illustration, however fairly
and carefully the shell of the egg may seem to have been formed, it is
yet necessary that it be broken and opened, that the chick may issue
from it, and that may appear for which the form of the whole egg seems
to have been moulded. So also, therefore, it is necessary that the
condition of this world pass away, that that sublimer condition of the
heavenly kingdom may shine forth."
Chapter XXIX.--Corruptible and Temporary Things Made by the
Incorruptible and Eternal.
Then Simon: "It does not seem to me that the heaven, which has been
made by God, can be dissolved. For things made by the Eternal One are
eternal, while things made by a corruptible one are temporary and
decaying." Then Peter: "It is not so. Indeed corruptible and
temporary things of all sorts are made by mortal creatures; but the
Eternal does not always make things corruptible, nor always
incorruptible; but according to the will of God the Creator, so will
be the things which He creates. For the power of God is not subject
to law, but His will is law to His creatures." Then Simon answered:
"I call you back to the first question. You said now that God is
visible to no one; but when that heaven shall be dissolved, and that
superior condition of the heavenly kingdom shall shine forth, then
those who are pure in heart [686] shall see God; which statement is
contrary to the law, for there it is written that God said, `None
shall see my face and live.'" [687]
Footnotes
[686] Matt. v. 8.
[687] Ex. xxxiii. 20.
Chapter XXX.--How the Pure in Heart See God.
Then Peter answered: "To those who do not read the law according to
the tradition of Moses, my speech appears to be contrary to it; but I
will show you how it is not contradictory. God is seen by the mind,
not by the body; by the spirit, not by the flesh. Whence also angels,
who are spirits, see God; and therefore men, as long as they are men,
cannot see Him. But after the resurrection of the dead, when they
shall have been made like the angels, [688] they shall be able to see
God. And thus my statement is not contrary to the law; neither is
that which our Master said, `Blessed are they of a pure heart, for
they shall see God.' [689]For He showed that a time shall come in
which of men shall be made angels, who in the spirit of their mind
shall see God." After these and many similar sayings, Simon began to
assert with many oaths, saying: "Concerning one thing only render me
a reason, whether the soul is immortal, and I shall submit to your
will in all things. But let it be to-morrow, for to-day it is late."
When therefore Peter began to speak, Simon went out, and with him a
very few of his associates; and that for shame. But all the rest,
turning to Peter, on bended knees prostrated themselves before him;
and some of those who were afflicted with diverse sicknesses, or
invaded by demons, were healed by the prayer of Peter, and departed
rejoicing, as having obtained at once the doctrine of the true God,
and also His mercy. When therefore the crowds had withdrawn, and only
we his attendants remained with him, we sat down on couches placed on
the ground, each one recognising his accustomed place, and having
taken food, and given thanks to God, we went to sleep.
Footnotes
[688] Matt. xxii. 30.
[689] Matt. v. 8.
Chapter XXXI.--Diligence in Study.
But on the following day, Peter, as usual, rising before dawn, found
us already awake and ready to listen; and thus began: "I entreat you,
my brethren and fellow-servants, that if any of you is not able to
wake, he should not torment himself through respect to my presence,
because sudden change is difficult; but if for a long time one
gradually accustoms himself, that will not be distressing which comes
of use. For we had not all the same training; although in course of
time we shall be able to be moulded into one habit, for they say that
custom holds the place of a second nature. But I call God to witness
that I am not offended, if any one is not able to wake; but rather by
this, if, when any one sleeps all through the night, he does not in
the course of the day fulfil that which he omitted in the night. For
it is necessary to give heed intently and unceasingly, to the study of
doctrine, that our mind may be filled with the thought of God only:
because in the mind which is filled with the thought of God, no place
will be given to the wicked one."
Chapter XXXII.--Peter's Private Instruction.
When Peter spoke thus to us, every one of us eagerly assured him, that
ere now we were awake, being satisfied with short sleep, but that we
were afraid to arouse him, because it did not become the disciples to
command the master; "and yet even this, O Peter, we had almost
ventured to take upon ourselves, because our hearts, agitated with
longing for your words, drove sleep wholly from our eyes. But again
our affection towards you opposed it, and did not suffer us violently
to rouse you." Then Peter said: "Since therefore you assert that you
are willingly awake through desire of hearing, I wish to repeat to you
more carefully, and to explain in their order, the things that were
spoken yesterday without arrangement. And this I propose to do
throughout these daily disputations, that by night, when privacy of
time and place is afforded, I shall unfold in correct order, and by a
straight line of explanation, anything that in the controversy has not
been stated with sufficient fulness." And then he began to point out
to us how the yesterday's discussion ought to have been conducted, and
how it could not be so conducted on account of the contentiousness or
the unskilfulness of his opponent; and how therefore he only made use
of assertion, and only overthrew what was said by his adversary, but
did not expound his own doctrines either completely or distinctly.
Then repeating the several matters to us, he discussed them in regular
order and with full reason.
Chapter XXXIII.--Learners and Cavillers.
But when the day began to be light, after prayer he went out to the
crowds and stood in his accustomed place, for the discussion; and
seeing Simon standing in the middle of the crowd, he saluted the
people in his usual way, and said to them: "I confess that I am
grieved with respect to some men, who come to us in this way that they
may learn something, but when we begin to teach them, they profess
that they themselves are masters, and while indeed they ask questions
as ignorant persons, they contradict as knowing ones. But perhaps
some one will say, that he who puts a question, puts it indeed in
order that he may learn, but when that which he hears does not seem to
him to be right, it is necessary that he should answer, and that seems
to be contradiction which is not contradiction, but further inquiry.
Chapter XXXIV.--Against Order is Against Reason.
"Let such a one then hear this: The teaching of all doctrine has a
certain order, and there are some things which must be delivered
first, others in the second place, and others in the third, and so all
in their order; and if these things be delivered in their order, they
become plain; but if they be brought forward out of order, they will
seem to be spoken against reason. And therefore order is to be
observed above all things, if we seek for the purpose of finding what
we seek. For he who enters rightly upon the road, will observe the
second place in due order, and from the second will more easily find
the third; and the further he proceeds, so much the more will the way
of knowledge become open to him, even until he arrive at the city of
truth, whither he is bound, and which he desires to reach. But he who
is unskilful, and knows not the way of inquiry, as a traveller in a
foreign country, ignorant and wandering, if he will not employ a
native of the country as a guide,--undoubtedly when he has strayed
from the way of truth, shall remain outside the gates of life, and so,
involved in the darkness of black night, shall walk through the paths
of perdition. Inasmuch therefore, as, if those things which are to be
sought, be sought in an orderly manner, they can most easily be found,
but the unskilful man is ignorant of the order of inquiry, it is right
that the ignorant man should yield to the knowing one, and first learn
the order of inquiry, that so at length he may find the method of
asking and answering."
Chapter XXXV.--Learning Before Teaching.
To this Simon replied: "Then truth is not the property of all, but of
those only who know the art of disputation, which is absurd; for it
cannot be, since He is equally the God of all, that all should not be
equally able to know His will." Then Peter: "All were made equal by
Him, and to all He has given equally to be receptive of truth. But
that none of those who are born, are born with education, but
education is subsequent to birth, no one can doubt. Since, therefore,
the birth of men holds equity in this respect, that all are equally
capable of receiving discipline, the difference is not in nature, but
in education. Who does not know that the things which any one learns,
he was ignorant of before he learned them?" Then Simon said "You say
truly." Then Peter said, "If then in those arts which are in common
use, one first learns and then teaches, how much more ought those who
profess to be the educators of souls, first to learn, and so to teach,
that they may not expose themselves to ridicule, if they promise to
afford knowledge to others, when they themselves are unskilful?" Then
Simon: "This is true in respect of those arts which are in common
use; but in the word of knowledge, as soon as any one has heard, he
has learned."
Chapter XXXVI.--Self-Evidence of the Truth.
Then said Peter: "If indeed one hear in an orderly and regular manner
he is able to know what is true; but he who refuses to submit to the
rule of a reformed life and a pure conversation, which truly is the
proper result of knowledge of the truth, will not confess that he
knows what he does know. For this is exactly what we see in the case
of some who, abandoning the trades which they learned in their youth,
betake themselves to other performances, and by way of excusing their
own sloth, begin to find fault with the trade as unprofitable." Then
Simon: "Ought all who hear to believe that whatever they hear is
true?" Then Peter: "Whoever hears an orderly statement of the truth,
cannot by any means gainsay it, but knows that what is spoken is true,
provided he also willingly submit to the rules of life. But those
who, when they hear, are unwilling to betake themselves to good works,
are prevented by the desire of doing evil from acquiescing in those
things which they judge to be right. Hence it is manifest that it is
in the power of the hearers to choose which of the two they prefer.
But if all who hear were to obey, it would be rather a necessity of
nature, leading all in one way. For as no one can be persuaded to
become shorter or taller, because the force of nature does not permit
it; so also, if either all were converted to the truth by a word, or
all were not converted, it would be the force of nature which
compelled all in the one case, and none at all in the other, to be
converted."
Chapter XXXVII.--God Righteous as Well as Good.
Then said Simon: "Inform us, therefore, what he who desires to know
the truth must first learn." Then Peter: "Before all things it must
be inquired what it is possible for man to find out. For of necessity
the judgment of God turns upon this, if a man was able to do good and
did it not. And therefore men must inquire whether they have it in
their power by seeking to find what is good, and to do it when they
have found it; for this is that for which they are to be judged. But
more than this there is no occasion for any one but a prophet to
know: for what is the need for men to know how the world was made?
This, indeed, would be necessary to be learned if we had to enter upon
a similar construction. But now it is sufficient for us, in order to
the worship of God, to know that He made the world; but how He made it
is no subject of inquiry for us, because, as I have said, it is not
incumbent upon us to acquire the knowledge of that art, as though we
were about to make something similar. But neither are we to be judged
for this, why we have not learned how the world was made, but only for
that, if we be without knowledge of its Creator. For we shall know
that the Creator of the world is the righteous and good God, if we
seek Him in the paths of righteousness. For if we only know regarding
Him that He is good, such knowledge is not sufficient for salvation.
For in the present life not only the worthy, but also the unworthy,
enjoy His goodness and His benefits. But if we believe Him to be not
only good, but also righteous, and if, according to what we believe
concerning God, we observe righteousness in the whole course of our
life, we shall enjoy His goodness for ever. In a word, to the
Hebrews, whose opinion concerning God was that He is only good, our
Master said that they should seek also His righteousness; [690] that
is, that they should know that He is good indeed in this present time,
that all may live in His goodness, but that He shall be righteous at
the day of judgment, to bestow eternal rewards upon the worthy, from
which the unworthy shall be excluded.
Footnotes
[690] Matt. vi. 33.
Chapter XXXVIII.--God's Justice Shown at the Day of Judgment.
Then Simon: "How can one and the same being be both good and
righteous?" [691]Peter answered: "Because without righteousness,
goodness would be unrighteousness; for it is the part of a good God to
bestow His sunshine and rain equally on the just and the unjust; [692]
but this would seem to be unjust, if He treated the good and the bad
always with equal fortune, and were it not that He does it for the
sake of the fruits, which all may equally enjoy who are born in this
world. But as the rain given by God equally nourishes the corn and
the tares, but at the time of harvest the crops are gathered into the
barn, but the chaff or the tares are burnt in the fire, [693] so in
the day of judgment, when the righteous shall be introduced into the
kingdom of heaven, and the unrighteous shall be cast out, then also
the justice of God shall be shown. For if He remained for ever alike
to the evil and the good, this would not only not be good, but even
unrighteous and unjust; that the righteous and the unrighteous should
be held by Him in one order of desert."
Footnotes
[691] [Comp. Homilies XVII. 4, etc., XVIII. 1. The objection is of
Gnostic origin.--R.]
[692] Matt. v. 45.
[693] Matt. iii. 12.
Chapter XXXIX.--Immortality of the Soul.
Then said Simon: "The one point on which I should wish to be
satisfied is, whether the soul is immortal; for I cannot take up the
burden of righteousness unless I know first concerning the immortality
of the soul; for indeed if it is not immortal, the profession of your
preaching cannot stand." Then said Peter: "Let us first inquire
whether God is just; for if this were ascertained, the perfect order
of religion would straight-way be established." Then Simon: "With
all your boasting of your knowledge of the order of discussion, you
seem to me now to have answered contrary to order; for when I ask you
to show whether the soul is immortal, you say that we must first
inquire whether God is just." Then said Peter: "That is perfectly
right and regular." Simon: "I should wish to learn how."
Chapter XL.--Proved by the Success of the Wicked in This Life.
"Listen, then," said Peter: "Some men who are blasphemers against
God, and who spend their whole life in injustice and pleasure die in
their own bed and obtain honourable burial; while others who worship
God, and maintain their life frugally with all honesty and sobriety,
die in deserted places for their observance of righteousness, so that
they are not even thought worthy of burial. Where, then, is the
justice of God, if there be no immortal soul to suffer punishment in
the future for impious deeds, or enjoy rewards for piety and
rectitude?" Then Simon said: "It is this indeed that makes me
incredulous, because many well-doers perish miserably, and again many
evil-doers finish long lives in happiness." [694]
Footnotes
[694] [Comp. Homily XIX. 23.--R.]
Chapter XLI.--Cavils of Simon.
Then said Peter: "This very thing which draws you into incredulity,
affords to us a certain conviction that there shall be a judgment.
For since it is certain that God is just, it is a necessary
consequence that there is another world, in which every one receiving
according to his deserts, shall prove the justice of God. But if all
men were now receiving according to their deserts, we should truly
seem to be deceivers when we say that there is a judgment to come; and
therefore this very fact, that in the present life a return is not
made to every one according to his deeds, affords, to those who know
that God is just, an indubitable proof that there shall be a
judgment." Then said Simon: "Why, then, am I not persuaded of it?"
Peter: "Because you have not heard the true Prophet saying, `Seek
first His righteousness, and all these things shall be added to you.'
[695]"Then said Simon: "Pardon me if I am unwilling to seek
righteousness, before I know if the soul is immortal." Then Peter:
"You also pardon me this one thing, because I cannot do otherwise than
the Prophet of truth has instructed me." Then said Simon: "It is
certain that you cannot assert that the soul is immortal, and
therefore you cavil, knowing that if it be proved to be mortal, the
whole profession of that religion which you are attempting to
propagate will be plucked up by the roots. And therefore, indeed, I
commend your prudence, while I do not approve your persuasiveness; for
you persuade many to embrace your religion, and to submit to the
restraint of pleasure, in hope of future good things; to whom it
happens that they lose the enjoyment of things present, and are
deceived with hopes of things future. For as soon as they die, their
soul shall at the same time be extinguished."
Footnotes
[695] Matt. vi. 33.
Chapter XLII.--"Full of All Subtlety and All Mischief."
But Peter, when he heard him speak thus, grinding his teeth, and
rubbing his forehead with his hand, and sighing with profound grief,
said: [696]"Armed with the cunning of the old serpent, you stand
forth to deceive souls; and therefore, as the serpent is more subtile
than any other beast, you profess that you are a teacher from the
beginning. And again, like the serpent you wished to introduce many
gods; but now, being confuted in that, you assert that there is no God
at all. For by occasion of I know not what unknown God, you denied
that the Creator of the world is God, but asserted that He is either
an evil being, or that He has many equals, or, as we have said, that
He is not God at all. And when you had been overcome in this
position, you now assert that the soul is mortal, so that men may not
live righteously and uprightly in hope of things to come. For if
there be no hope for the future, why should not mercy be given up, and
men indulge in luxury and pleasures, from which it is manifest that
all unrighteousness springs? And while you introduce so impious a
doctrine into the miserable life of men, you call yourself pious, and
me impious, because, under the hope of future good things, I will not
suffer men to take up arms and fight against one another, plunder and
subvert everything, and attempt whatsoever lust may dictate. And what
will be the condition of that life which you would introduce, that men
will attack and be attacked, be enraged and disturbed, and live always
in fear? For those who do evil to others must expect like evil to
themselves. Do you see that you are a leader of disturbance and not
of peace, of iniquity and not of equity? But I feigned anger, not
because I could not prove that the soul is immortal, but because I
pity the souls which you are endeavouring to deceive. I shall speak,
therefore, but not as compelled by you; for I know how I should speak;
and you will be the only one who wants not so much persuasion as
admonition on this subject. But those who are really ignorant of
this, I shall instruct as is suitable."
Footnotes
[696] [The concluding portion of this discussion (chaps. 42-48) is
peculiar alike in its argument and its colloquies.--R.]
Chapter XLIII.--Simon's Subterfuges.
Then says Simon: "If you are angry, I shall neither ask you any
questions, nor do I wish to hear you." Then Peter: "If you are now
seeking a pretext for escaping, you have full liberty, and need not
use any special pretext. For all have heard you speaking all amiss,
and have perceived that you can prove nothing, but that you only asked
questions for the sake of contradiction; which any one can do. For
what difficulty is there in replying, after the clearest proofs have
been adduced, `You have said nothing to the purpose?' But that you
may know that I am able to prove to you in a single sentence that the
soul is immortal, I shall ask you with respect to a point which all
know; answer me, and I shall prove to you in one sentence that it is
immortal." Then Simon, who had thought that he had got, from the
anger of Peter, a pretext for departing, stopped on account of the
remarkable promise that was made to him, and said: "Ask me then, and
I shall answer you what all know, that I may hear in a single
sentence, as you have promised, how the soul is immortal."
Chapter XLIV.--Sight or Hearing?
Then Peter: "I shall speak so that it may be proved to you before all
the rest. Answer me, therefore, which of the two can better persuade
an incredulous man, seeing or hearing?" Then Simon said: "Seeing."
Then Peter: "Why then do you wish to learn from me by words, what is
proved to you by the thing itself and by sight?" Then Simon: "I know
not what you mean." Then Peter: "If you do not know, go now to your
house, and entering the inner bed-chamber you will see an image
placed, containing the figure of a murdered boy clothed in purple; ask
him, and he will inform you either by hearing or seeing. For what
need is there to hear from him if the soul is immortal, when you see
it standing before you? For if it were not in being, it assuredly
could not be seen. But if you know not what image I speak of, let us
straightway go to your house, with ten other men, of those who are
here present." [697]
Footnotes
[697] [Comp. book ii. 15 and Homily II. 26.--R.]
Chapter XLV.--A Home-Thrust.
But Simon hearing this, and being smitten by his conscience, changed
colour and became bloodless; for he was afraid, if he denied it, that
his house would be searched, or that Peter in his indignation would
betray him more openly, and so all would learn what he was. Thus he
answered: "I beseech thee, Peter, by that good God who is in thee, to
overcome the wickedness that is in me. Receive me to repentance, and
you shall have me as an assistant in your preaching. For now I have
learned in very deed that you are a prophet of the true God, and
therefore you alone know the secret and hidden things of men." [698]
Then said Peter: "You see, brethren, Simon seeking repentance; in a
little while you shall see him returning again to his infidelity.
For, thinking that I am a prophet, forasmuch as I have disclosed his
wickedness, which he supposed to be secret and hidden, he has promised
that he will repent. But it is not lawful for me to lie, nor must I
deceive, whether this infidel be saved or not saved. For I call
heaven and earth to witness, that I spoke not by a prophetic spirit
what I said, and what I intimated, as far as was possible, to the
listening crowds; but I learned from some who once were his associates
in his works, but have now been converted to our faith, what things he
did in secret. Therefore I spoke what I knew, not what I foreknew."
Footnotes
[698] Evidently parodied from Acts viii. 18-24. This incident is
peculiar to the Recognitions.--R.]
Chapter XLVI.--Simon's Rage.
But when Simon heard this, he assailed Peter with curses and
reproaches, saying: "Oh most wicked and most deceitful of men, to
whom fortune, not truth, hath given the victory. But I sought
repentance not for defect of knowledge, but in order that you,
thinking that by repentance I should become your disciple, might
entrust to me all the secrets of your profession, and so at length,
knowing them all, I might confute you. But as you cunningly
understood for what reason I had pretended penitence, and acquiesced
as if you did not understand my stratagem, that you might first expose
me in presence of the people as unskilful, then foreseeing that being
thus exposed to the people, I must of necessity be indignant, and
confess that I was not truly penitent, you anticipated me, that you
might say, that I should, after my penitence, again return to my
infidelity, that you might seem to have conquered on all sides, both
if I continued in the penitence which I had professed, and if I did
not continue; and so you should be believed to be wise, because you
had foreseen these things, while I should seem to be deceived, because
I did not foresee your trick. But you foreseeing mine, have used
subtlety and circumvented me. But, as I said, your victory is the
result of fortune, not of truth: yet I know why I did not foresee
this; because I stood by you and spoke with you in my goodness, and
bore patiently with you. But now I shall show you the power of my
divinity, so that you shall quickly fall down and worship me."
Chapter XLVII.--Simon's Vaunt.
"I am the first power, who am always, and without beginning. [699]
But having entered the womb of Rachel, I was born of her as a man,
that I might be visible to men. I have flown through the air; I have
been mixed with fire, and been made one body with it; I have made
statues to move; I have animated lifeless things; I have made stones
bread; I have flown from mountain to mountain; I have moved from place
to place, upheld by angels' hands, and have lighted on the earth. Not
only have I done these things; but even now I am able to do them, that
by facts I may prove to all, that I am the Son of God, enduring to
eternity, and that I can make those who believe on me endure in like
manner for ever. But your words are all vain; nor can you perform any
real works such as I have now mentioned, as he also who sent you is a
magician, who yet could not deliver himself from the suffering of the
cross."
Footnotes
[699] [Compare with this Chapter book ii. 9, 14; Homily II. 32.--R.]
Chapter XLVIII.--Attempts to Create a Disturbance.
To this speech of Simon, Peter answered: "Do not meddle with the
things that belong to others; for that you are a magician, you have
confessed and made manifest by the very deeds that you have done; but
our Master, who is the Son of God and of man, is manifestly good; and
that he is truly the Son of God has been told, and shall be told to
those to whom it is fitting. But if you will not confess that you are
a magician, let us go, with all this multitude, to your house, and
then it will be evident who is a magician." While Peter was speaking
thus, Simon began to assail him with blasphemies and curses, that he
might make a riot, and excite all so that he could not be refuted, and
that Peter, withdrawing on account of his blasphemy, might seem to be
overcome. But he stood fast, and began to charge him more vehemently.
Chapter XLIX.--Simon's Retreat.
Then the people in indignation cast Simon from the court, and drove
him forth from the gate of the house; and only one person followed him
when he was driven out. [700]Then silence being obtained, Peter
began to address the people in this manner: "You ought, brethren, to
bear with wicked men patiently; knowing that although God could cut
them off, yet He suffers them to remain even till the day appointed,
in which judgment shall pass upon all. Why then should not we bear
with those whom God suffers? Why should not we bear with fortitude
the wrongs that they do to us, when He who is almighty does not take
vengeance on them, that both His own goodness and the impiety of the
wicked may be known? But if the wicked one had not found Simon to be
his minister, he would doubtless have found another: for it is of
necessity that in this life offences come, `but woe to that man by
whom they come;' [701] and therefore Simon is rather to be mourned
over, because he has become a choice vessel for the wicked one, which
undoubtedly would not have happened had he not received power over him
for his former sins. For why should I further say that he once
believed in our Jesus, and was persuaded that souls are immortal?
[702]Although in this he is deluded by demons, yet he has persuaded
himself that he has the soul of a murdered boy ministering to him in
whatever he pleases to employ it in; in which truly, as I have said,
he is deluded by demons, and therefore I spoke to him according to his
own ideas: for he has learned from the Jews, that judgment and
vengeance are to be brought forth against those who set themselves
against the true faith, and do not repent. But here are men to whom,
as being perfect in crimes, the wicked one appears, that he may
deceive them, so that they may never be turned to repentance.
Footnotes
[700] [This account of the close of the discussion is peculiar to the
Recognitions.--R.]
[701] Matt. xviii. 7.
[702] Acts viii. 13.
Chapter L.--Peter's Benediction.
"You therefore who are turned to the Lord by repentance, bend to Him
your knees." When he had said this, all the multitude bent their
knees to God; and Peter, looking towards heaven, prayed for them with
tears that God, for His goodness, would deign to receive those
betaking themselves to Him. And after he had prayed and had
instructed them to meet early the next day, he dismissed the
multitude. Then according to custom, having taken food, we went to
sleep.
Chapter LI.--Peter's Accessibility.
Peter, therefore, rising at the usual hour of the night, found us
waking; and when, saluting us, in his usual manner, he had taken his
seat, first of all Niceta, said: "If you will permit me, my lord
Peter, I have something to ask of you." Then Peter said: "I permit
not only you, but all, and not only now, but always, that every one
confess what moves him, and the part in his mind that is pained, in
order that he may obtain healing. For things which are covered with
silence, and are not made known to us, are cured with difficulty, like
maladies of long standing; and therefore, since the medicine of
seasonable and necessary discourse cannot easily be applied to those
who keep silence, every one ought to declare in what respect his mind
is feeble through ignorance. But to him who keeps silence, it belongs
to God alone to give a remedy. We indeed also can do it, but by the
lapse of a long time. For it is necessary than the discourse of
doctrine, proceeding in order from the beginning, and meeting each
single question, should disclose all things, and resolve and reach to
all things, even to that which every one required in his mind; but
that, as I have said, can only be done in the course of a long time.
Now, then, ask what you please."
Chapter LII.--False Signs and Miracles.
Then Niceta said: "I give you abundant thanks, O most clement Peter;
but this is what I desire to learn, how Simon, who is the enemy of
God, is able to do such and so great things? For indeed he told no
lie in his declaration of what he has done." To this the blessed
Peter thus answered: "God, who is one and true, has resolved to
prepare good and faithful friends for His first begotten; but knowing
that none can be good, unless they have in their power that perception
by which they may become good, that they may be of their own intent
what they choose to be,--and otherwise they could not be truly good,
if they were kept in goodness not by purpose, but by necessity,--has
given to every one the power of his own will, that he may be what he
wishes to be. And again, foreseeing that that power of will would
make some choose good things and others evil, and so that the human
race would necessarily be divided into two classes, He has permitted
each class to choose both a place and a king, whom they would. For
the good King rejoices in the good, and the wicked one in the evil.
And although I have expounded those things more fully to you, O
Clement, in that treatise in which I discoursed on predestination and
the end, yet it is fitting that I should now make clear to Niceta
also, as he asks me, what is the reason than Simon, whose thoughts are
against God, is able to do so great marvels.
Chapter LIII.--Self-Love the Foundation of Goodness.
"First of all, then, he is evil, in the judgment of God, who will not
inquire what is advantageous to himself. For how can any one love
another, if he does not love himself? Or to whom will that man not be
an enemy, who cannot be a friend to himself? In order, therefore,
that there might be a distinction between those who choose good and
those who choose evil, God has concealed that which is profitable to
men, i.e., the possession of the kingdom of heaven, and has laid it up
and hidden it as a secret treasure, so that no one can easily attain
it by his own power or knowledge. Yet He has brought the report of
it, under various names and opinions, through successive generations,
to the hearing of all: so that whosoever should be lovers of good,
hearing it, might inquire and discover what is profitable and salutary
to them; but that they should ask it, not from themselves, but from
Him who has hidden it, and should pray that access and the way of
knowledge might be given to them: which way is opened to those only
who love it above all the good things of this world; and on no other
condition can any one even understand it, however wise he may seem;
but that those who neglect to inquire what is profitable and salutary
to themselves, as self-haters and self-enemies, should be deprived of
its good things, as lovers of evil things.
Chapter LIV.--God to Be Supremely Loved.
"It behoves, therefore, the good to love that way above all things,
that is, above riches, glory, rest, parents, relatives, friends, and
everything in the world. But he who perfectly loves this possession
of the kingdom of heaven, will undoubtedly cast away all practice of
evil habit, negligence, sloth, malice, anger, and such like. For if
you prefer any of these to it, as loving the vices of your own lust
more than God, you shall not attain to the possession of the heavenly
kingdom; for truly it is foolish to love anything more than God. For
whether they be parents, they die; or relatives, they do not continue;
or friends, they change. But God alone is eternal, and abideth
unchangeable. He, therefore, who will not seek after that which is
profitable to himself, is evil, to such an extent that his wickedness
exceeds the very prince of impiety. For he abuses the goodness of God
to the purpose of his own wickedness, and pleases himself; but the
other neglects the good things of his own salvation, that by his own
destruction he may please the evil one."
Chapter LV.--Ten Commandments Corresponding to the Plagues of Egypt.
"On account of those, therefore, who by neglect of their own salvation
please the evil one, and those who by study of their own profit seek
to please the good One, ten things have been prescribed as a test to
this present age, according to the number of the ten plagues which
were brought upon Egypt. For when Moses, according to the commandment
of God, demanded of Pharaoh that he should let the people go, and in
token of his heavenly commission showed signs, his rod being thrown
upon the ground was turned into a serpent. [703]And when Pharaoh
could not by these means be brought to consent, as having freedom of
will, again the magicians seemed to do similar signs, by permission of
God, that the purpose of the king might be proved from the freedom of
his will, whether he would rather believe the signs wrought by Moses,
who was sent by God, or those which the magicians rather seemed to
work than actually wrought. For truly he ought to have understood
from their very name that they were not workers of truth, because they
were not called messengers of God, but magicians, as the tradition
also intimates. Moreover, they seemed to maintain the contest up to a
certain point, and afterwards they confessed of themselves, and
yielded to their superior. [704]Therefore the last plague is
inflicted, [705] the destruction of the first-born, and then Moses is
commanded to consecrate the people by the sprinkling of blood; and so,
gifts being presented, with much entreaty he is asked to depart with
the people.
Footnotes
[703] Ex. vii., viii.
[704] Ex. viii. 19.
[705] Ex. xii.
Chapter LVI.--Simon Resisted Peter, as the Magicians Moses.
"In a similar transaction I see that I am even now engaged. For as
then, when Moses exhorted the king to believe God, the magicians
opposed him by a pretended exhibition of similar signs, and so kept
back the unbelievers from salvation; so also now, when I have come
forth to teach all nations to believe in the true God, Simon the
magician resists me, acting in opposition to me, as they also did in
opposition to Moses; in order that whosoever they be from among the
nations that do not use sound judgment, they may be made manifest; but
that those may be saved who rightly distinguish signs from signs."
While Peter thus spoke, Niceta answered: "I beseech you that you
would permit me to state whatever occurs to my mind." Then Peter,
being delighted with the eagerness of his disciples, said: "Speak
what you will."
Chapter LVII.--Miracles of the Magicians.
Then said Niceta: "In what respect did the Egyptians sin in not
believing Moses, since the magicians wrought like signs, even although
they were done rather in appearance than in truth? For if I had been
there then, should I not have thought, from the fact that the
magicians did like things to those which Moses did, either that Moses
was a magician, or that the magicians wrought their signs by divine
commission? For I should not have thought it likely that the same
things could be effected by magicians, even in appearance, which he
who was sent by God performed. And now, in what respect do they sin
who believe Simon, since they see him do so great marvels? Or is it
not marvellous to fly through the air, to be so mixed with fire as to
become one body with it, to make statues walk, brazen dogs bark, and
other such like things, which assuredly are sufficiently wonderful to
those who know not how to distinguish? Yea, he has also been seen to
make bread of stones. But if he sins who believes those who do signs,
how shall it appear that he also does not sin who has believed our
Lord for His signs and works of power?"
Chapter LVIII.--Truth Veiled with Love.
Then said Peter: "I take it well that you bring the truth to the
rule, and do not suffer hindrances of faith to lurk in your soul. For
thus you can easily obtain the remedy. Do you remember that I said,
that the worst of all things is when any one neglects to learn what is
for his good?" Niceta answered: "I remember." Then Peter: "And
again, that God has veiled His truth, that He may disclose it to those
who faithfully follow Him?" "Neither," said Niceta, "have I forgotten
this." Then said Peter: "What think you then? That God has buried
His truth deep in the earth, and has heaped mountains upon it, that it
may be found by those only who are able to dig down into the depths?
It is not so; but as He has surrounded the mountains and the earth
with the expanse of heaven, so hath He veiled the truth with the
curtain of His own love, that he alone may be able to reach it, who
has first knocked at the gate of divine love.
Chapter LIX.--Good and Evil in Pairs.
"For, as I was beginning to say, [706] God has appointed for this
world certain pairs; and he who comes first of the pairs is of evil,
he who comes second, of good. And in this is given to every man an
occasion of right judgment, whether he is simple or prudent. For if
he is simple, and believes him who comes first, though moved thereto
by signs and prodigies, he must of necessity, for the same reason,
believe him who comes second; for he will be persuaded by signs and
prodigies, as he was before. When he believes this second one, he
will learn from him that he ought not to believe the first, who comes
of evil; and so the error of the former is corrected by the emendation
of the latter. But if he will not receive the second, because he has
believed the first, he will deservedly be condemned as unjust; for
unjust it is, that when he believed the first on account of his signs,
he will not believe the second, though he bring the same, or even
greater signs. But if he has not believed the first, it follows that
he may be moved to believe the second. For his mind has not become so
completely inactive but that it may be roused by the redoubling of
marvels. But if he is prudent, he can make distinction of the signs.
And if indeed he has believed in the first, he will be moved to the
second by the increase in the miracles, and by comparison he will
apprehend which are better; although clear tests of miracles are
recognised by all learned men, as we have shown in the regular order
of our discussion. But if any one, as being whole and not needing a
physician, is not moved to the first, he will be drawn to the second
by the very continuance of the thing, and will make a distinction of
signs and marvels after this fashion;--he who is of the evil one, the
signs that he works do good to no one; but those which the good man
worketh are profitable to men."
Footnotes
[706] [The substance of chaps. 59, 60, occurs in Homily II. 33, 34,
just before the postponement of the discussion with Simon.--R.]
Chapter LX.--Uselessness of Pretended Miracles.
"For tell me, I pray you, what is the use of showing statues walking,
dogs of brass or stone barking, mountains dancing, of flying through
the air, and such like things, which you say that Simon did? But
those signs which are of the good One, are directed to the advantage
of men, as are those which were done by our Lord, who gave sight to
the blind and hearing to the deaf, raised up the feeble and the lame,
drove away sicknesses and demons, raised the dead, and did other like
things, as you see also that I do. Those signs, therefore, which make
for the benefit of men, and confer some good upon them, the wicked one
cannot do, excepting only at the end of the world. For then it shall
be permitted him to mix up with his signs some good ones, as the
expelling of demons or the healing of diseases; by this means going
beyond his bounds, and being divided against himself, and fighting
against himself, he shall be destroyed. And therefore the Lord has
foretold, that in the last times there shall be such temptation, that,
if it be possible, the very elect shall be deceived; that is to say,
that by the marks of signs being confused, even those must be
disturbed who seem to be expert in discovering spirits and
distinguishing miracles.
Chapter LXI.--Ten Pairs.
"The ten pairs [707] of which we have spoken have therefore been
assigned to this world from the beginning of time. Cain and Abel were
one pair. The second was the giants and Noah; the third, Pharaoh and
Abraham; the fourth, the Philistines and Isaac; the fifth, Esau and
Jacob; the sixth, the magicians and Moses the lawgiver; the seventh,
the tempter and the Son of man; the eighth, Simon and I, Peter; the
ninth, all nations, and he who shall be sent to sow the word among the
nations; the tenth, Antichrist and Christ. Concerning these pairs we
shall give you fuller information at another time." When Peter spoke
thus, Aquila said: "Truly there is need of constant teaching, that
one may learn what is true about everything."
Footnotes
[707] [On the doctrine of pairs compare Homily II. 15, etc., 33; III.
23.--R.]
Chapter LXII.--The Christian Life.
But Peter said: "Who is he that is earnest toward instruction, and
that studiously inquires into every particular, except him who loves
his own soul to salvation, and renounces all the affairs of this
world, that he may have leisure to attend to the word of God only?
Such is he whom alone the true Prophet deems wise, even he who sells
all that he has and buys the one true pearl, [708] who understands
what is the difference between temporal things and eternal, small and
great, men and God. For he understands what is the eternal hope in
presence of the true and good God. But who is he that loves God, save
him who knows His wisdom? And how can any one obtain knowledge of
God's wisdom, unless he be constant in hearing His word? Whence it
comes, that he conceives a love for Him, and venerates Him with worthy
honour, pouring out hymns and prayers to Him, and most pleasantly
resting in these, accounteth it his greatest damage if at any time he
speak or do aught else even for a moment of time; because, in reality,
the soul which is filled with the love of God can neither look upon
anything except what pertains to God, nor, by reason of love of Him,
can be satisfied with meditating upon those things which it knows to
be pleasing to Him. But those who have not conceived affection for
Him, nor bear His love lighted up in their mind, are as it were placed
in darkness and cannot see light; and therefore, even before they
begin to learn anything of God, they immediately faint as though worn
out by labour; and filled with weariness, they are straightway hurried
by their own peculiar habits to those words with which they are
pleased. For it is wearisome and annoying to such persons to hear
anything about God; and that for the reason I have stated, because
their mind has received no sweetness of divine love."
Footnotes
[708] Matt. xiii. 46.
Chapter LXIII.--A Deserter from Simon's Camp.
While Peter was thus speaking, the day dawned; and, behold, one of the
disciples of Simon came, crying out: [709]"I beseech thee, O Peter,
receive me, a wretch, who have been deceived by Simon the magician, to
whom I gave heed as to a heavenly God, by reason of those miracles
which I saw him perform. But when I heard your discourses, I began to
think him a man, and indeed a wicked man; nevertheless, when he went
out from this I alone followed him, for I had not yet clearly
perceived his impieties. But when he saw me following him, he called
me blessed, and led me to his house; and about the middle of the night
he said to me, `I shall make you better than all men, if you will
remain with me even till the end.' When I had promised him this, he
demanded of me an oath of perseverance; and having got this, he placed
upon my shoulders some of his polluted and accursed secret things,
that I might carry them, and ordered me to follow him. But when we
came to the sea, he went aboard a boat which happened to be there, and
took from my neck what he had ordered me to carry. And as he came out
a little after, bringing nothing with him, he must have thrown it into
the sea. Then he asked me to go with him, saying that he was going to
Rome, and that there he would please the people so much, that he
should be reckoned a god, and publicly gifted with divine honours.
`Then,' said he, `if you wish to return hither, I shall send you back,
loaded with all riches, and upheld by various services.' When I heard
this, and saw nothing in him in accordance with this profession, but
perceived that he was a magician and a deceiver, I answered: `Pardon
me, I pray you; for I have a pain in my feet, and therefore I am not
able to leave Cæsarea. Besides, I have a wife and little children,
whom I cannot leave by any means.' When he heard this, he charged me
with sloth, and set out towards Dora, saying, `You will be sorry, when
you hear what glory I shall get in the city of Rome.' And after this
he set out for Rome, as he said; but I hastily returned hither,
entreating you to receive me to penitence, because I have been
deceived by him."
Footnotes
[709] [This incident is narrated only in the Recognitions.--R.]
Chapter LXIV.--Declaration of Simon's Wickedness.
When he who had returned from Simon had thus spoken, Peter ordered him
to sit down in the court. And he himself going forth, and seeing
immense crowds, far more than on the previous days, stood in his usual
place; and pointing out him who had come, began to discourse as
follows: "This man whom I point out to you, brethren, has just come
to me, telling me of the wicked practices of Simon, and how he has
thrown the implements of his wickedness into the sea, not induced to
do so by repentance, but being afraid lest, being detected, he should
be subjected to the public laws. And he asked this man, as he tells
me, to remain with him, promising him immense gifts; and when he could
not persuade him to do so, he left him, reproaching him for
sluggishness, and set out for Rome." When Peter had intimated this to
the crowd, the man himself who had returned from Simon stood up, and
began to state to the people everything relating to Simon's crimes.
And when they were shocked by the things which they heard that Simon
had done by his magical acts, Peter said: [710]
Footnotes
[710] [With the remainder of the book compare Homily III. 58-73. The
resemblance is general rather than particular.--R.]
Chapter LXV.--Peter Resolves to Follow Simon.
"Be not, my brethren, distressed by those things that have been done,
but give heed to the future: for what is passed is ended; but the
things which threaten are dangerous to those who shall fall in with
them. For offences shall never be wanting in this world, [711] so
long as the enemy is permitted to act according to his will; in order
that the prudent and those who understood his wiles may be conquerors
in the contests which he raises against them; but that those who
neglect to learn the things that pertain to the salvation of their
souls, may be taken by him with merited deceptions. Since, therefore,
as you have heard, Simon has gone forth to preoccupy the ears of the
Gentiles who are called to salvation, it is necessary that I also
follow upon his track, so that whatever disputations he raises may be
corrected by us. But inasmuch as it is right that greater anxiety
should be felt concerning you who are already received within the
walls of life,--for if that which has been actually acquired perish, a
positive loss is sustained; while with respect to that which has not
yet been acquired, if it can be got, there is so much gain; but if
not, the only loss is that there is no gain;--in order, therefore,
that you may be more and more confirmed in the truth, and the nations
who are called to salvation may in no way be prevented by the
wickedness of Simon, I have thought good to ordain Zacchæus as pastor
over you, [712] and to remain with you myself for three months; and so
to go to the Gentiles, lest through our delaying longer, and the
crimes of Simon stalking in every direction, they should become
incurable."
Footnotes
[711] Matt. xviii. 7; Luke xvii. 1.
[712] [In the Homilies full details are given respecting the choice of
Zacchæus (who is identified with the publican in Luke xix.), his
unwillingness to serve; precepts are also added concerning Church
officers.--R.]
Chapter LXVI.--Zacchæus Made Bishop of Cæsarea; Presbyters and Deacons
Ordained.
At this announcement all the people wept, hearing that he was going to
leave them; and Peter, sympathizing with them, himself also shed
tears; and looking up to heaven, he said: "To Thee, O God, who hast
made heaven and earth, and all things that are in them, we pour out
the prayer of supplication, that Thou wouldest comfort those who have
recourse to Thee in their tribulation. For by reason of the affection
that they have towards Thee, they do love me who have declared to them
Thy truth. Wherefore guard them with the right hand of Thy
compassion; for neither Zacchæus nor any other man can be a sufficient
guardian to them." When he had said this, and more to the same
effect, he laid his hands upon Zacchæus, and prayed that he might
blamelessly discharge the duty of his bishopric. Then he ordained
twelve presbyters and four deacons, and said: "I have ordained you
this Zacchæus as a bishop, knowing that he has the fear of God, and is
expert in the Scriptures. You ought therefore to honour him as
holding the place of Christ, obeying him for your salvation, and
knowing that whatever honour and whatever injury is done to him,
redounds to Christ, and from Christ to God. Hear him therefore with
all attention, and receive from him the doctrine of the faith; and
from the presbyters the monitions of life; and from the deacons the
order of discipline. Have a religious care of widows; vigorously
assist orphans; take pity on the poor; teach the young modesty;--and
in a word, sustain one another as circumstances shall demand; worship
God, who created heaven and earth; believe in Christ; love one
another; be compassionate to all; and fulfil charity not only in word,
but in act and deed."
Chapter LXVII.--Invitation to Baptism.
When he had given them these and such like precepts, he made
proclamation to the people, saying: "Since I have resolved to stay
three months with you, if any one desires it, let him be baptized;
that, stripped of his former evils, he may for the future, in
consequence of his own conduct, become heir of heavenly blessings, as
a reward for his good actions. Whosoever will, then, let him come to
Zacchæus and give his name to him, and let him hear from him the
mysteries of the kingdom of heaven. Let him attend to frequent
fastings, and approve himself in all things, that at the end of these
three months he may be baptized on the day of the festival. But every
one of you shall be baptized in ever flowing waters, the name of the
Trine Beatitude being invoked over him; he being first anointed with
oil sanctified by prayer, that so at length, being consecrated by
these things, he may attain a perception of holy things." [713]
Footnotes
[713] This may be translated, "that he may partake of holy things."
Cotelerius supposes the words "holy things" to mean the body and blood
of Christ.
Chapter LXVIII.--Twelve Sent Before Him.
And when he had spoken at length on the subject of baptism, he
dismissed the crowd, and betook himself to his usual place of abode;
and there, while the twelve stood around him (viz. Zacchæus and
Sophonias, Joseph and Michæus, Eleazar and Phineas, Lazarus and
Eliseus, I Clement and Nicodemus, Niceta and Aquila), he addressed us
to the following effect: "Let us, my brethren, consider what is
right; for it is our duty to bring some help to the nations, which are
called to salvation. You have yourselves heard that Simon has set
out, wishing to anticipate our journey. Him we should have followed
step by step, that wheresoever he tries to subvert any, we might
immediately confute him. But since it appears to me to be unjust to
forsake those who have been already converted to God, and to bestow
our care upon those who are still afar off, I think it right that I
should remain three months with those in this city who have been
turned to the faith, and should strengthen them; and yet that we
should not neglect those who are still far off, lest haply, if they be
long infected with the power of pernicious doctrine, it be more
difficult to recover them. Therefore I wish (only, however, if you
also think it right), that for Zacchæus, whom we have now ordained
bishop, Benjamin the son of Saba be substituted; and for Clement (whom
I have resolved to have always by me, because, coming from the
Gentiles, he has a great desire to hear the word of God) there be
substituted Ananias the son of Safra; and for Niceta and Aquila, who
have been but lately converted to the faith of Christ, Rubelus the
brother of Zacchæus, and Zacharias the builder. I wish, therefore, to
complete the number of twelve by substituting these four for the other
four, that Simon may feel that I in them am always with him." [714]
Footnotes
[714] [Compare with this Chapter the lists in book ii. 1 and in Homily
II. 1. The special significance attached to the number twelve is
peculiar to this passage.--R.]
Chapter LXIX.--Arrangements Approved by All the Brethren.
Having therefore separated me, Clement, and Niceta and Aquila, he said
to those twelve: "I wish you the day after to-morrow to proceed to
the Gentiles, and to follow in the footsteps of Simon, that you may
inform me of all his proceedings. You will also inquire diligently
the sentiments of every one, and announce to them that I shall come to
them without delay; and, in short, in all places instruct the Gentiles
to expect my coming." When he had spoken these things, and others to
the same effect, he said: "You also, my brethren, if you have
anything to say to these things, say on, lest haply it be not right
which seems good to me alone." Then all, with one voice applauding
him, said: "We ask you rather to arrange everything according to your
own judgment, and to order what seems good to yourself; for this we
think to be the perfect work of piety, if we fulfil what you command."
Chapter LXX.--Departure of the Twelve.
Therefore, on the day appointed, when they had ranged themselves
before Peter, they said: "Do not think, O Peter, that it is a small
grief to us that we are to be deprived of the privilege of hearing you
for three months; but since it is good for us to do what you order, we
shall most readily obey. We shall always retain in our hearts the
remembrance of your face; and so we set out actively, as you have
commanded us." Then he, having poured out a prayer to the Lord for
them, dismissed them. And when those twelve who had been sent forward
had gone, Peter entered, according to custom, and stood in the place
of disputation. And a multitude of people had come together, even a
larger number than usual; and all with tears gazed upon him, by reason
of what they had heard from him the day before, that he was about to
go forth on account of Simon. Then, seeing them weeping, he himself
also was similarly affected, although he endeavoured to conceal and to
restrain his tears. But the trembling of his voice, and the
interruption of his discourse, betrayed that he was distressed by
similar emotion.
Chapter LXXI.--Peter Prepares the Cæsareans for His Departure.
However, rubbing his forehead with his hand, he said: "Be of good
courage, my brethren, and comfort your sorrowful hearts by means of
counsel, referring all things to God, whose will alone is to be
fulfilled and to be preferred in all things. For let us suppose for a
moment, that by reason of the affection that we have towards you, we
should act against His will, and remain with you, is He not able, by
sending death upon me, to appoint to me a longer separation from you?
And therefore it is better for us to carry out this shorter separation
with His will, as those to whom it is prescribed to obey God in all
things. Hence you also ought to obey Him with like submission,
inasmuch as you love me from no other reason than on account of your
love of Him. As friends of God, therefore, acquiesce in His will; but
also judge yourselves what is right. Would it not have seemed wicked,
if, when Simon was deceiving you, I had been detained by the brethren
in Jerusalem, and had not come to you, and that although you had
Zacchæus among you, a good and eloquent man? So now also consider
that it would be wicked, if, when Simon has gone forth to assail the
Gentiles, who are wholly without a defender, I should be detained by
you, and should not follow him. Wherefore let us see to it, that we
do not, by an unreasonable affection, accomplish the will of the
wicked one."
Chapter LXXII.--More Than Ten Thousand Baptized.
"Meantime I shall remain with you three months, as I promised. Be ye
constant in hearing the word; and at the end of that time, if any are
able and willing to follow us, they may do so, if duty will admit of
it. And when I say if duty will admit I mean that no one by his
departure must sadden any one who ought not to be saddened, as by
leaving parents who ought not to be left, or a faithful wife, or any
other person to whom he is bound to afford comfort for God's sake."
Meantime, disputing and teaching day by day, he filled up the time
appointed with the labour of teaching; and when the festival day
arrived, upwards of ten thousand were baptized.
Chapter LXXIII.--Tidings of Simon.
But in those days a letter was received from the brethren who had gone
before, in which were detailed the crimes of Simon, how going from
city to city he was deceiving multitudes, and everywhere maligning
Peter, so that, when he should come, no one might afford him a
hearing. For he asserted that Peter was a magician, a godless man,
injurious, cunning, ignorant, and professing impossible things.
"For," says he, "he asserts that the dead shall rise again, which is
impossible. But if any one attempts to confute him, he is cut off by
secret snares by him, through means of his attendants. Wherefore, I
also," says he, "when I had vanquished him and triumphed over him,
fled for fear of his snares, lest he should destroy me by
incantations, or compass my death by plots." They intimated also that
he mainly stayed at Tripolis. [715]
Footnotes
[715] [In Homily III. 58 Simon is represented as doing great miracles
at Tyre. Peter follows him there, but finds that he has gone. The
long discussions with him are assigned to Laodicea. See Homilies,
xvi., etc.--R.]
Chapter LXXIV.--Farewell to Cæsarea.
Peter therefore ordered the letter to be read to the people; and after
the reading of it, he addressed them and gave them full instructions
about everything, but especially that they should obey Zacchæus, whom
he had ordained bishop over them. Also he commended the presbyters
and the deacons to the people, and not less the people to them. And
then, announcing that he should spend the winter at Tripolis, he
said: "I commend you to the grace of God, being about to depart
to-morrow, with God's will. But during the whole three months which
he spent at Cæsarea, for the sake of instruction, whatever he
discoursed of in the presence of the people in the day-time, he
explained more fully and perfectly in the night, in private to us, as
more faithful and completely approved by him. And at the same time he
commanded me, because he understood that I carefully stored in my
memory what I heard, to commit to writing whatever seemed worthy of
record, and to send it to you, my lord James, as also I did, in
obedience to his command."
Chapter LXXV.--Contents of Clement's Despatches to James.
The first book, [716] therefore, of those that I formerly sent to you,
contains an account of the true Prophet, and of the peculiarity of the
understanding of the law, according to what the tradition of Moses
teacheth. The second contains an account of the beginning, and
whether there be one beginning or many, and that the law of the
Hebrews knows what immensity is. The third, concerning God, and those
things that have been ordained by Him. The fourth, that though there
are many that are called gods, there is but one true God, according to
the testimonies of the Scriptures. The fifth, that there are two
heavens, one of which is that visible firmament which shall pass away,
but the other is eternal and invisible. The sixth, concerning good
and evil; and that all things are subjected to good by the Father; and
why, and how, and whence evil is, and that it co-operates with good,
but not with a good purpose; and what are the signs of good, and what
those of evil; and what is the difference between duality and
conjunction. The seventh, what are the things which the twelve
apostles treated of in the presence of the people in the temple. The
eighth, concerning the words of the Lord which seem to be
contradictory, but are not; and what is the explanation of them. The
ninth, that the law which has been given by God is righteous and
perfect, and that it alone can make pure. The tenth, concerning the
carnal birth of men, and concerning the generation which is by
baptism; and what is the succession of carnal seed in man; and what is
the account of his soul, and how the freedom of the will is in it,
which, seeing it is not unbegotten, but made, could not be immoveable
from good. Concerning these several subjects, therefore, whatever
Peter discoursed at Cæsarea, according to his command, as I have said,
I have sent you written in ten volumes. [717]But on the next day,
as had been determined, we set out from Cæsarea with some faithful
men, who had resolved to accompany Peter.
Footnotes
[716] Cotelerius remarks that these ten books previously sent to James
(if they ever existed) ought to be distinguished from the ten books of
the Recognitions, which were addressed to the same James, but written
after those now mentioned.
[717] [This Chapter furnishes some positive evidence that the
Recognitions are based upon an earlier work. The topics here named do
not correspond with those of the Homilies, except in the most general
way. Hence this passage does not favour the theory that the author of
the Recognitions had the Homilies before him when he wrote. Even in
xvi.-xix. of the later work, which Uhlhorn regarded as the nucleus of
the entire literature, the resemblances are slight. As already
intimated (see Introductory Notice, p. 71), Uhlhorn has abandoned this
theory. On the other hand the Chapter bears marks of being the
conclusion to a complete document. It can therefore be urged in
support of the new view of Lehmann (Die Clementinischen Schriften,
Gotha, 1869), that the Recognitions are made up of two parts (books
i.-iii., iv.-x.) by two different authors, both parts being based on
earlier documents. This Chapter is regarded by Hilgenfeld as
containing a general outline of the Kerygma Petri, a Jewish-Christian
document of Roman origin. In i. 27-72 he finds a remnant of this
document incorporated in the Recognitions.--R.]
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