The Clementine Homilies - I - IV
Advanced Information
Books I to IV have been translated by Rev. Thomas Smith, D.D.
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.
.
Homily I.
Chapter I.--Boyish Questionings.
I Clement, being a Roman citizen, [900] even from my earliest youth
was able to live chastely, my mind from my boyhood drawing away the
lust that was in me to dejection and distress. For I had a habit of
reasoning--how originating I know not--making frequent cogitations
concerning death: When I die, shall I neither exist, nor shall any
one ever have any remembrance of me, while boundless time bears all
things of all men into forgetfulness? and shall I then be without
being, or acquaintance with those who are; neither knowing nor being
known, neither having been nor being? And has the world ever been
made? and was there anything before it was made? For if it has been
always, it shall also continue to be; but if it has been made, it
shall also be dissolved. And after its dissolution, shall there ever
be anything again, unless, perhaps, silence and forgetfulness? Or
perhaps something shall be which is not possible now to conceive.
Footnotes
[900] [The first six Chapters agree closely with the corresponding
passage in the Recognitions.--R.]
Chapter II.--Good Out of Evil.
As I pondered without ceasing these and such like questions--I know
not whence arising--I had such bitter grief, that, becoming pale, I
wasted away; and, what was most terrible, if at any time I wished to
drive away this meditation as unprofitable, my suffering became all
the more severe; and I grieved over this, not knowing that I had a
fair inmate, even my thought, which was to be to me the cause of a
blessed immortality, as I afterwards knew by experience, and gave
thanks to God, the Lord of all. For it was by this thought, which at
first afflicted me, that I was compelled to come to the search and the
finding of things; and then I pitied those whom at first, through
ignorance, I ventured to call blessed.
Chapter III.--Perplexity.
From my boyhood, then, being involved in such reasonings, in order to
learn something definite, I used to resort to the schools of the
philosophers. But nought else did I see than the setting up and the
knocking down of doctrines, and strifes, and seeking for victory, and
the arts of syllogisms, and the skill of assumptions; and sometimes
one opinion prevailed,--as, for example, that the soul is immortal,
and sometimes that it is mortal. If, therefore, at any time the
doctrine prevailed that it is immortal, I was glad; and when the
doctrine prevailed that it is mortal, I was grieved. And again, I was
the more disheartened because I could not establish either doctrine to
my satisfaction. However, I perceived that the opinions on subjects
under discussion are taken as true or false, according to their
defenders, and do not appear as they really are. Perceiving,
therefore, now that the acceptance does not depend on the real nature
of the subjects discussed, but that opinions are proved to be true or
false, according to ability of those who defend them, I was still more
than ever at a loss in regard of things. Wherefore I groaned from the
depth of my soul. For neither was I able to establish anything, nor
could I shake off the consideration of such things, though, as I said
before, I wished it. For although I frequently charged myself to be
at peace, in some way or other thoughts on these subjects, accompanied
with a feeling of pleasure, would come into my mind.
Chapter IV.--More Perplexity.
And again, living in doubt, I said to myself, Why do I labour in vain,
when the matter is clear, that if I lose existence when I die, it is
not fitting that I should distress myself now while I do exist?
Wherefore I shall reserve my grief till that day, when, ceasing to
exist, I shall not be affected with grief. But if I am to exist, what
does it profit me now to distress myself gratuitously? And
immediately after this another reasoning assailed me; for I said,
Shall I not have something worse to suffer then than that which
distresses me now, if I have not lived piously; and shall I not be
delivered over, according to the doctrines of some philosophers, to
Pyriphlegethon and Tartarus, like Sisyphus, or Tityus, or Ixion, or
Tantalus, and be punished for ever in Hades? But again I replied,
saying: But there are no such things as these. Yet again I said:
But if there be? Therefore, said I, since the matter is uncertain,
the safer plan is for me rather to live piously. But how shall I be
able, for the sake of righteousness, to subdue bodily pleasures,
looking, as I do, to an uncertain hope? But I am neither fully
persuaded what is that righteous thing that is pleasing to God, nor do
I know whether the soul is immortal or mortal. Neither can I find any
well-established doctrine, nor can I abstain from such debatings.
Chapter V.--A Resolution.
What, then, am I to do, unless this? I shall go into Egypt, and I
shall become friendly with the hierophants of the shrines, and with
the prophets; and I shall seek and find a magician, and persuade him
with large bribes to effect the calling up of a soul, which is called
necromancy, as if I were going to inquire of it concerning some
business. And the inquiry shall be for the purpose of learning
whether the soul is immortal. But the answer of the soul that it is
immortal shall not give me the knowledge from its speaking or my
hearing, but only from its being seen; so that, seeing it with my very
eyes, I may have a self-sufficient and fit assurance, from the very
fact of its appearing, that it exists; and never again shall the
uncertain words of hearing be able to overturn the things which the
eyes have made their own. However, I submitted this very plan to a
certain companion who was a philosopher; and he counselled me not to
venture upon it, and that on many accounts. "For if," said he, "the
soul shall not listen to the magician, you will live with an evil
conscience, as having acted against the laws which forbid the doing of
these things. But if it shall listen to him, then, besides your
living with an evil conscience, I think that matters of piety will not
be promoted to you on account of your making this attempt. For they
say that the Deity is angry with those who disturb souls after their
release from the body." [901]And I, when I heard this, became
indeed more backward to undertake such a thing, but I did not abandon
my original plan; but I was distressed, as being hindered in the
execution of it.
Footnotes
[901] This rendering is from the text in the corresponding passage of
the Epitome de gestis S. Petri.
Chapter VI.--Tidings from Judæa.
And, not to discuss such matters to you in a long speech, while I was
occupied with such reasonings and doings, a certain report, taking its
rise in the spring-time, [902] in the reign of Tiberius Cæsar,
gradually grew everywhere, and ran through the world as truly the good
tidings of God, being unable to stifle the counsel of God in silence.
Therefore it everywhere became greater and louder, saying that a
certain One in Judæa, beginning in the spring season, was preaching to
the Jews the kingdom of the invisible God, and saying that whoever of
them would reform his manner of living should enjoy it. And in order
that He might be believed that He uttered these things full of the
Godhead, He wrought many wonderful miracles and signs by His mere
command, as having received power from God. For He made the deaf to
hear, the blind to see, the lame to walk, raised up the bowed down,
drove away every disease, put to flight every demon; and even scabbed
lepers, by only looking on Him from a distance, were sent away cured
by Him; and the dead being brought to Him, were raised; and there was
nothing which He could not do. And as time advanced, so much the
greater, through the arrival of more persons, and the stronger grew--I
say not now the report, but--the truth of the thing; for now at length
there were meetings in various places for consultation and inquiry as
to who He might be that had appeared, and what was His purpose.
Footnotes
[902] [This clause is represented in the Recognitions as follows:
"which took its rise in the regions of the East."--R.]
Chapter VII.--The Gospel in Rome.
And then in the same year, in the autumn season, a certain one,
standing in a public place, cried and said, "Men of Rome, hearken.
The Son of God is come in Judæa, proclaiming eternal life to all who
will, if they shall live according to the counsel of the Father, who
hath sent Him. Wherefore change your manner of life from the worse to
the better, from things temporal to things eternal; for know ye that
there is one God, who is in heaven, whose world ye unrighteously dwell
in before His righteous eyes. But if ye be changed, and live
according to His counsel, then, being born into the other world, and
becoming eternal, ye shall enjoy His unspeakable good things. But if
ye be unbelieving, your souls, after the dissolution of the body,
shall be thrown into the place of fire, where, being punished
eternally, they shall repent of their unprofitable deeds. For every
one, the term of repentance is the present life." I therefore, when I
heard these things, was grieved, because no one among so great
multitudes, hearing such an announcement, said: I shall go into
Judæa, that I may know if this man who tells us these things speaks
the truth, that the Son of God has come into Judæa, for the sake of a
good and eternal hope, revealing the will of the Father who sent Him.
For it is no small matter which they say that He preaches: for He
asserts that the souls of some, being themselves immortal, shall enjoy
eternal good things; and that those of others, being thrown into
unquenchable fire, shall be punished for ever.
Chapter VIII.--Departure from Rome.
While I spoke thus concerning others, I also lectured myself, saying,
Why do I blame others, being myself guilty of the very same crime of
heedlessness? But I shall hasten into Judæa, having first arranged my
affairs. [903]And when I had thus made up my mind, there occurred a
long time of delay, my worldly affairs being difficult to arrange.
Therefore, meditating further on the nature of life, that by involving
[904] men in hope it lays snares for those who are making haste, yea,
and how much time I had been robbed of while tossed by hopes, and that
we men die while thus occupied, I left all my affairs as they were,
and sped to Portus; [905] and coming to the harbour, and being taken
on board a ship, I was borne by adverse winds to Alexandria instead of
Judæa; and being detained there by stress of weather, I consorted with
the philosophers, and told them about the rumour and the sayings of
him who had appeared in Rome. And they answered that indeed they knew
nothing of him who had appeared in Rome; but concerning Him who was
born in Judæa, and who was said by the report to be the Son of God,
they had heard from many who had come from thence, and had learned
respecting all the wonderful things that He did with a word.
Footnotes
[903] [The narrative here varies from that of the Recognitions; comp.
book i. chaps. 7-11.--R.]
[904] For ekplokon Wieseler proposes ekklepton, "that deceiving by
hopes it lays snares," etc.
[905] Portus, the port of Rome. One ms. reads ponton, "the sea."
Chapter IX.--Preaching of Barnabas.
And when I said that I wished I could meet with some one of those who
had seen Him, they immediately brought me to one, saying, "There is
one here who not only is acquainted with Him, but is also of that
country, a Hebrew, by name Barnabas, who says that he himself is one
of His disciples; and hereabouts he resides, and readily announces to
those who will the terms of His promise." Then I went with them; and
when I came, I stood listening to his words with the crowd that stood
round him; and I perceived that he was speaking the truth not with
dialectic art, but was setting forth simply and without preparation
what he had heard and seen the manifested Son of God do and say. And
even from the crowd who stood around him he produced many witnesses of
the miracles and discourses which he narrated.
Chapter X.--Cavils of the Philosophers.
But while the multitudes were favourably disposed towards the things
that he so artlessly spoke, the philosophers, impelled by their
worldly learning, set upon laughing at him and making sport of him,
upbraiding and reproaching him with excessive presumption, making use
of the great armoury of syllogisms. But he set aside their babbling,
and did not enter into their subtle questioning, but without
embarrassment went on with what he was saying. And then one of them
asked, Wherefore it was that a gnat, although it be so small, and has
six feet, has wings also; while an elephant, the largest of beasts, is
wingless, and has but four feet? But he, after the question had been
put, resuming his discourse, which had been interrupted, as though he
had answered the question, resumed his original discourse, only making
use of this preface after each interruption: We have a commission
only to tell you the words and the wondrous doings of Him who sent us;
and instead of logical demonstration, we present to you many witnesses
from amongst yourselves who stand by, whose faces I remember, as
living images. These sufficient testimonies it is left to your choice
to submit to, or to disbelieve. [906]But I shall not cease to
declare unto you what is for your profit; for to be silent were to me
a loss, and to disbelieve is ruin to you. But indeed I could give
answers to your frivolous questions, if you asked them through love of
truth. But the reason of the different structure of the gnat and
elephant it is not fitting to tell to those who are ignorant of the
God of all."
Footnotes
[906] We have here adopted a conjectural reading of Davis. The common
text is thus translated: "whose faces I remember, and who as being
living images are satisfactory testimonies. These it is left," etc.
Chapter XI.--Clement's Zeal.
When he said this, they all, as in concert, set up a shout of
laughter, trying to silence him and put him out, as a barbarous
madman. But I, seeing this, and seized, I know not how, with
enthusiasm, could no longer keep silence with righteous indignation,
but boldly cried out, saying, "Well has God ordained that His counsel
should be incapable of being received by you, foreseeing you to be
unworthy, as appears manifestly to such of those who are now present
as have minds capable of judging. For whereas now heralds of His
counsel have been sent forth, not making a show of grammatical art,
but setting forth His will in simple and in artificial words, so that
whosoever hear can understand what is spoken, and not with any
invidious feeling, as though unwilling to offer it to all; you come
here, and besides your not understanding what is for your advantage,
to your own injury you laugh at the truth, which, to your
condemnation, consorts with the barbarians, and which you will not
entertain when it visits you, by reason of your wickedness and the
plainness of its words, lest you be convicted of being merely lovers
of words, and not lovers of truth and lovers of wisdom. How long will
you be learning to speak, who have not the power of speech? [907]
For many sayings of yours are not worth one word. What, then, will
your Grecian multitude say, being of one mind, if, as he says, there
shall be a judgment? "Why, O God, didst Thou not proclaim to us Thy
counsel?" Shall you not, if you be thought worthy of an answer at
all, be told this? "I, knowing before the foundation of the world all
characters that were to be, acted towards each one by anticipation
according to his deserts without making it known; [908] but wishing to
give full assurance to those who have fled to me that this is so, and
to explain why from the beginning, and in the first ages, I did not
suffer my counsel to be publicly proclaimed; I now, in the end of the
world, [909] have sent heralds to proclaim my will, and they are
insulted and flouted by those who will not be benefited, and who
wilfully reject my friendship. Oh, great wrong! The preachers are
exposed to danger even to the loss of life, [910] and that by the men
who are called to salvation.
Footnotes
[907] The Vatican ms. and Epit. have "the power of speaking well."
[908] Lit., "I met each one beforehand secretly." The Latin has,
"unicuique prævius occurri."
[909] The Greek is biou, "life."
[910] The Paris ms. reads phthonou, "envy," instead of phonou,
"murder."
Chapter XII.--Clement's Rebuke of the People.
"And this wrongful treatment of my heralds would have been against all
from the beginning, if from the beginning the unworthy had been called
to salvation. For that which is now done wrongfully by these men
serves to the vindication of my righteous foreknowledge, that it was
well that I did not choose from the beginning to expose uselessly to
public contempt the word which is worthy of honour; but determined to
suppress it, as being honourable, not indeed from those who were
worthy from the beginning--for to them also I imparted it--but from
those, and such as those, unworthy, as you see them to be,--those who
hate me, and who will not love themselves. And now, give over
laughing at this man, and hear me with respect to his announcement, or
let any one of the hearers who pleases answer. And do not bark like
vicious dogs, deafening with disorderly clamour the ears of those who
would be saved, ye unrighteous and God-haters, and perverting the
saving method to unbelief. How shall you be able to obtain pardon,
who scorn him who is sent to speak to you of the Godhead of God? And
this you do towards a man whom you ought to have received on account
of his good-will towards you, even if he did not speak truth."
Chapter XIII.--Clement Instructed by Barnabas.
While I spake these words, and others to the same effect, there arose
a great excitement among the crowd; and some as pitying Barnabas,
sympathized with me; but others, being senseless, terribly gnashed
their teeth against me. But, as the evening had already come, I took
Barnabas by the hand, and by force conducted him, against his will, to
my lodging, and constrained him to remain there, lest some one might
lay hands on him. And having spent several days, and instructed me
briefly in the true doctrine, as well as he could in a few days, he
said that he should hasten into Judæa for the observance of the
festival, and also because he wished for the future to consort with
those of his own nation.
Chapter XIV.--Departure of Barnabas.
But it plainly appeared to me that he was disconcerted. For when I
said to him, "Only set forth to me the words which you have heard of
the Man who has appeared, and I will adorn them with my speech, and
preach the counsel of God; and if you do so, within a few days I will
sail with you, for I greatly desire to go to the land of Judæa, and
perhaps I shall dwell with you all my life;"--when he heard this, he
answered: "If you wish to inquire into our affairs, and to learn what
is for your advantage, sail with me at once. But if you will not, I
shall now give you directions to my house, and that of those whom you
wish to meet, that when you choose to come you may find us. For I
shall set out to-morrow for my home." And when I saw that he could
not be prevailed upon, I went with him as far as the harbour; and
having learned of him the directions which he had promised to give me
for finding the dwellings, I said to him, "Were it not that to-morrow
I am to recover a debt that is due to me, I should straightway set
sail with you. But I shall soon overtake you." And having said this,
and having given him in charge to those who commanded the ship, I
returned grieving, remembering him as an excellent and dear friend.
Chapter XV.--Introduction to Peter.
But having spent some days, and not having been able to recover the
whole debt, for the sake of speed I neglected the balance, as being a
hindrance, and myself also set sail for Judæa, and in fifteen days
arrived at Cæsarea Stratonis. [911]And when I had landed, and was
seeking for a lodging, I learned that one named Peter, who was the
most esteemed disciple of the Man who had appeared in Judæa, and had
done signs and wonders, was going to have a verbal controversy next
day with Simon, a Samaritan of Gitthi. When I heard this, I begged to
be shown his lodging; and as soon as I learned it, I stood before the
door. And those who were in the house, seeing me, discussed the
question who I was, and whence I had come. And, behold, Barnabas came
out; and as soon as he saw me he embraced me, rejoicing greatly, and
weeping. And he took me by the hand, and conducted me to where Peter
was, saying to me, "This is Peter, of whom I told you as being the
greatest in the wisdom of God, and I have spoken to him of you
continually. Therefore enter freely, [912] for I have told him your
excellent qualities, without falsehood; and, at the same time, have
disclosed to him your intention, so that he himself also is desirous
to see you. Therefore I offer him a great gift when by my hands I
present you to him." Thus saying, he presented me, and said, "This, O
Peter, is Clement."
Footnotes
[911] [Here the two accounts become again closely parallel.--R.]
[912] The text is corrupt. Dressel's reading is adopted in the text,
being based on Rufinus's translation. Some conjecture, "as you will
know of your own accord."
Chapter XVI.--Peter's Salutation.
Then the blessed man, springing forward as soon as he heard my name,
kissed me; and making me sit down, straightway said, "You acted nobly
in entertaining Barnabas, a herald of the truth, to the honour of the
living God, being magnanimously not ashamed, nor fearing the
resentment of the rude multitude. Blessed shall you be. For as you
thus with all honour entertained the ambassador of the truth, so also
truth herself shall constitute you, who are a stranger, a citizen of
her own city. And thus you shall greatly rejoice, because you have
now lent a small favour; I mean the kindness of good words. You shall
be heir of blessings which are both eternal and cannot possibly be
taken from you. And do not trouble yourself to detail to me your
manner of life; for the veracious Barnabas has detailed to us
everything relating to you, making favourable mention of you almost
every day. And in order that I may tell to you briefly, as to a
genuine friend, what is in hand, travel with us, unless anything
hinders you, partaking of the words of truth which I am going to speak
from city to city, as far as Rome itself. And if you wish to say
anything, speak on."
Chapter XVII.--Questions Propounded.
Then I set forth my purpose from the beginning, and how I had spent
myself upon difficult questions, and all the things that I disclosed
to you at the outset, so that I need not write the same things again.
Then I said, "I hold myself in readiness to journey with you; for
this, I know not how, I gladly wish. However, I wish first to be
convinced concerning the truth, that I may know whether the soul is
mortal or immortal; and whether, if it is eternal, it is to be judged
concerning the things which it hath done here. Also, whether there is
anything that is righteous and well-pleasing to God; and whether the
world was made, and for what end it was made; and whether it shall be
dissolved; and if it shall be dissolved, whether it shall be made
better, or shall not be at all." And not to mention them in detail, I
said that I wished to learn these things, and things consequent upon
these. And to this he answered: "I shall shortly convey to you, O
Clement, the knowledge of the things that are; and even now listen.
Chapter XVIII.--Causes of Ignorance.
"The will of God has been kept in obscurity in many ways. In the
first place, there is evil instruction, wicked association, terrible
society, unseemly discourses, wrongful prejudice. Thereby is error,
then fearlessness, unbelief, fornication, covetousness, vainglory; and
ten thousand other such evils, filling the world as a quantity of
smoke fills a house, have obscured the sight of the men inhabiting the
world, and have not suffered them to look up and become acquainted
with God the Creator from the delineation of Himself which He has
given, and to know what is pleasing to Him. Wherefore it behoves the
lovers of truth, crying out inwardly from their breasts, to call for
aid, with truth-loving reason, that some one living within the house
[913] which is filled with smoke may approach and open the door, so
that the light of the sun which is without may be admitted into the
house, and the smoke of the fire which is within may be driven out.
Footnotes
[913] A conjectural reading, "being without the house," seems
preferable.
Chapter XIX.--The True Prophet.
"Now the Man who is the helper I call the true Prophet; and He alone
is able to enlighten the souls of men, so that with our own eyes we
may be able to see the way of eternal salvation. But otherwise it is
impossible, as you also know, since you said a little while ago that
every doctrine is set up and pulled down, and the same is thought true
or false, according to the power of him who advocates it; so that
doctrines do not appear as they are, but take the appearance of being
or not being truth or falsehood from those who advocate them. [914]
On this account the whole business of religion needed a true prophet,
that he might tell us things that are, as they are, and how we must
believe concerning all things. So that it is first necessary to test
the prophet by every prophetic sign, and having ascertained that he is
true, thereafter to believe him in every thing, and not to sit in
judgment upon his several sayings, but to receive them as certain,
being accepted indeed by seeming faith, yet by sure judgment. For by
our initial proof, and by strict inquiry on every side, all things are
received with right reason. Wherefore before all things it is
necessary to seek after the true Prophet, because without Him it is
impossible that any certainty can come to men."
Footnotes
[914] [Comp. Recognitions, i. 16, where the discourse is more fully
given.--R.]
Chapter XX.--Peter's Satisfaction with Clement.
And, at the same time, he satisfied me by expounding to me who He is,
and how He is found, and holding Him forth to me as truly to be found,
showing that the truth is more manifest to the ear by the discourse of
the prophet than things that are seen with the eye; so that I was
astonished, and wondered that no one sees those things which are
sought after by all, though they lie before him. However, having
written this discourse concerning the Prophet by his order, he caused
the volume to be despatched to you from Cæsarea Stratonis, saying that
he had a charge from you to send his discourses and his acts year by
year. [915]Thus, on the very first day, beginning only concerning
the prophet of the truth, he confirmed me in every respect; and then
he spoke thus: "Henceforth give heed to the discussions that take
place between me and those on the other side; and even if I come off
at a disadvantage, I am not afraid of your ever doubting of the truth
that has been delivered to you, knowing well that I seem to be beaten,
but not the doctrine that has been delivered to us by the Prophet.
However, I hope not to come off in our inquiries at a disadvantage
with men who have understanding--I mean lovers of truth, who are able
to know what discourses are specious, artificial, and pleasant, and
what are unartificial and simple, trusting only to the truth that is
conveyed through them."
Footnotes
[915] The text is probably corrupt or defective. As it stands,
grammatically Peter writes the discourse and sends it, and yet "by his
order" must also apply to Peter. The Recognitions make Clement write
the book and send it. The passage is deemed important, and is
accordingly discussed in Schliemann, p. 83; Hilgenfeld, p. 37; and
Uhlhorn, p. 101. [See Recognitions, i. 17. Both passages, despite
the variation, may be urged in support of the existence of an earlier
document as the common basis of the Clementine literature.--R.]
Chapter XXI.--Unalterable Conviction.
When he had thus spoken, I answered: "Now do I thank God; for as I
wished to be convinced, so He has vouchsafed to me. However, so far
as concerns me, be you so far without anxiety that I shall never
doubt; so much so, that if you yourself should ever wish to remove me
from the prophetic doctrine, you should not be able, so well do I know
what I have received. And do not think that it is a great thing that
I promise you that I shall never doubt; for neither I myself, nor any
man who has heard your discourse concerning the Prophet, can ever
doubt of the true doctrine, having first heard and understood what is
the truth of the prophetic announcement. Wherefore have confidence in
the God-willed dogma; for every art of wickedness has been conquered.
For against prophecy, neither arts of discourses, nor tricks of
sophisms, nor syllogisms, nor any other contrivance, can prevail
anything; that is, if he who has heard the true Prophet really is
desirous of truth, and does not give heed to aught else under pretext
of truth. So that, my lord Peter, be not disconcerted, as though you
had presented the greatest good to a senseless person; for you have
presented it to one sensible of the favour, and who cannot be seduced
from the truth that has been committed to him. For I know that it is
one of those things which one wishes to receive quickly, and not to
attain slowly. Therefore I know that I should not despise, on account
of the quickness with which I have got it, what has been committed to
me, what is incomparable, and what alone is safe."
Chapter XXII.--Thanksgiving.
When I had thus spoken, Peter said: "I give thanks to God, both for
your salvation and for my satisfaction. For I am truly pleased to
know that you apprehend what is the greatness of prophecy. Since,
then, as you say, if I myself should ever wish--which God forbid--to
transfer you to another doctrine, I shall not be able to persuade you,
begin from to-morrow to attend upon me in the discussions with the
adversaries. And to-morrow I have one with Simon Magus." And having
spoken thus, and he himself having partaken of food in private, he
ordered me also to partake; [916] and having blessed the food, and
having given thanks after being satisfied, and having giving me an
account of this matter, he went on to say: "May God grant you in all
things to be made like unto me, and having been baptized, to partake
of the same table with me." And having thus spoken, he enjoined me to
go to rest; for now indeed my bodily nature demanded sleep.
Footnotes
[916] [Comp. Homily XIII. 4. and Recognitions, i. 19.--R.]
.
Homily II.
Chapter I.--Peter's Attendants.
Therefore the next day, I Clement, awaking from sleep before dawn, and
learning that Peter was astir, and was conversing with his attendants
concerning the worship of God (there were sixteen of them, [917] and I
have thought good to set forth their names, as I subsequently learned
them, that you may also know who they were. The first of them was
Zacchæus, who was once a publican, and Sophonias his brother; Joseph
and his foster-brother Michaias; also Thomas and Eliezer the twins;
also Æneas and Lazarus the priests; besides also Elisæus, and Benjamin
the son of Saphrus; as also Rubilus and Zacharias the builders; and
Ananias and Haggæus the Jamminians; and Nicetas and Aquila the
friends),--accordingly I went in and saluted him, and at his request
sat down.
Footnotes
[917] [With but two exceptions, these names, or their equivalents,
occur in Recognitions, iii. 68, where importance is attached to the
number twelve. Comp. also Recognitions, ii. 1. A comparison of these
lists favors the theory of a common documentary basis.--R.]
Chapter II.--A Sound Mind in a Sound Body.
And he, breaking off the discourse in which he was engaged, assured
me, by way of apology, why he had not awakened me that I might hear
his discourses, assigning as the reason the discomfort of my voyage.
As he wished this to be dispelled, [918] he had suffered me to sleep.
"For," said he, "whenever the soul is distracted concerning some
bodily want, it does not properly approach the instructions that are
presented to it. On this account I am not willing to converse, either
with those who are greatly grieving through some calamity, or are
immoderately angry, or are turned to the frenzy of love, or are
suffering under bodily exhaustion, or are distressed with the cares of
life, or are harassed with any other sufferings, whose soul, as I
said, being downcast, and sympathizing with the suffering body,
occupies also its own intelligence therewith.
Footnotes
[918] Literally, "to be boiled out of me."
Chapter III.--Forewarned is Forearmed.
"And let it not be said, Is it not, then, proper to present comforts
and admonitions to those who are in any bad case? To this I answer,
that if, indeed, any one is able, let him present them; but if not,
let him bide his time. For I know [919] that all things have their
proper season. Wherefore it is proper to ply men with words which
strengthen the soul in anticipation of evil; so that, if at any time
any evil comes upon them, the mind, being forearmed with the right
argument, may be able to bear up under that which befalls it: for
then the mind knows in the crisis of the struggle to have recourse to
him who succoured it by good counsel.
Footnotes
[919] Eccles. iii. 1.
Chapter IV.--A Request.
"However, I have learned, O Clement, how that in Alexandria Barnabas
perfectly expounded to you the word respecting prophecy. Was it not
so?" I answered, "Yes, and exceeding well." Then Peter: "Therefore
it is not necessary now to occupy with the instructions which you
know, the time which may serve us for other instructions which you do
not know." Then said I: "You have rightly said, O Peter. But
vouchsafe this to me, who purpose always to attend upon you,
continuously to expound to me, a delighted hearer, the doctrine of the
Prophet. For, apart from Him, as I learned from Barnabas, it is
impossible to learn the truth."
Chapter V.--Excellence of the Knowledge of the True Prophet.
And Peter, being greatly pleased with this, answered: "Already hath
the rectifying process taken its end, as regards you, knowing as you
do the greatness of the infallible prophecy, without which it is
impossible for any one to receive that which is supremely profitable.
For of many and diverse blessings which are in the things which are or
which may be, the most blessed of all--whether it be eternal life, or
perpetual health, or a perfect understanding, or light, or joy, or
immortality, or whatever else there is or that can be supremely good
in the nature of things--cannot be possessed without first knowing
things as they are; and this knowledge cannot be otherwise obtained
than by first becoming acquainted with the Prophet of the truth.
Chapter VI.--The True Prophet.
"Now the Prophet of the truth is He who always knows all
things--things past as they were, things present as they are, things
future as they shall be; sinless, merciful, alone entrusted with the
declaration of the truth. Read, and you shall find that those were
deceived [920] who thought that they had found the truth of
themselves. For this is peculiar to the Prophet, to declare the
truth, even as it is peculiar to the sun to bring the day. Wherefore,
as many as have even desired to know the truth, but have not had the
good fortune to learn it from Him, have not found it, but have died
seeking it. For how can he find the truth who seeks it from his own
ignorance? And even if he find it, he does not know it, and passes it
by as if it were not. Nor yet shall he be able to obtain possession
of the truth from another, who, in like manner, promises to him
knowledge from ignorance; excepting only the knowledge of morality and
things of that sort, which can be known through reason, which affords
to every one the knowledge that he ought not to wrong another, through
his not wishing himself to be wronged.
Footnotes
[920] "Were deceived" is not in the text, but the sense demands some
such expression should be supplied.
Chapter VII.--Unaided Quest of Truth Profitless.
"All therefore who ever sought the truth, trusting to themselves to be
able to find it, fell into a snare. This is what both the
philosophers of the Greeks, and the more intelligent of the
barbarians, have suffered. For, applying themselves to things
visible, they have given decisions by conjecture on things not
apparent, thinking that that was truth which at any time presented
itself to them as such. For, like persons who know the truth, they,
still seeking the truth, reject some of the suppositions that are
presented to them, and lay hold of others, as if they knew, while they
do not know, what things are true and what are false. And they
dogmatize concerning truth, even those who are seeking after truth,
not knowing that he who seeks truth cannot learn it from his own
wandering. For not even, as I said, can he recognise her when she
stands by him, since he is unacquainted with her.
Chapter VIII.--Test of Truth.
"And it is by no means that which is true, but that which is pleasing,
which persuades every one who seeks to learn from himself. Since,
therefore, one thing is pleasing to one, and another to another, one
thing prevails over one as truth, and another thing over another. But
the truth is that which is approved by the Prophet, not that which is
pleasant to each individual. For that which is one would be many, if
the pleasing were the true; which is impossible. Wherefore also the
Grecian philologers--rather than philosophers [921] --going about
matters by conjectures, have dogmatized much and diversely, thinking
that the apt sequence of hypotheses is truth, not knowing that when
they have assigned to themselves false beginnings, their conclusion
has corresponded with the beginning.
Footnotes
[921] philologoi, ou philosophoi, "lovers of words, not lovers of
wisdom."
Chapter IX.--"The Weak Things of the World."
"Whence a man ought to pass by all else, and commit himself to the
Prophet of the truth alone. And we are all able to judge of Him,
whether he is a prophet, even although we be wholly unlearned, and
novices in sophisms, and unskilled in geometry, and uninitiated in
music. For God, as caring for all, has made the discovery concerning
Himself easier to all, in order that neither the barbarians might be
powerless, nor the Greeks unable to find Him. Therefore the discovery
concerning Him is easy; and thus it is:--
Chapter X.--Test of the Prophet.
"If he is a Prophet, and is able to know how the world was made, and
the things that are in it, and the things that shall be to the end, if
He has foretold us anything, and we have ascertained that it has been
perfectly accomplished, we easily believe that the things shall be
which He says are to be, from the things that have been already; we
believe Him, I say, as not only knowing, but foreknowing. To whom
then, however limited an understanding he may have, does it not
appear, that it behoves us, with respect to the things that are
pleasing to God, to believe beyond all others Him who beyond all men
knows, even though He has not learned? Wherefore, if any one should
be unwilling to concede the power of knowing the truth to such an
one--I mean to Him who has foreknowledge through the divinity of the
Spirit that is in Him--conceding the power of knowing to any one else,
is he not void of understanding, in conceding to him who is no
prophet, that power of knowing which he would not concede to the
Prophet?
Chapter XI.--Ignorance, Knowledge, Foreknowledge.
"Wherefore, before all things, we must test the Prophet with all
judgment by means of the prophetic promise; and having ascertained Him
to be the Prophet, we must undoubtingly follow the other words of His
teaching; and having confidence concerning things hoped for, we must
conduct ourselves according to the first judgment, knowing that He who
tells us these things has not a nature to lie. Wherefore, if any of
the things that are afterwards spoken by Him do not appear to us to be
well spoken, we must know that it is not that it has been spoken
amiss, but that it is that we have not conceived it aright. For
ignorance does not judge knowledge, and so neither is knowledge
competent truly to judge foreknowledge; but foreknowledge affords
knowledge to the ignorant.
Chapter XII.--Doctrine of the True Prophet.
"Hence, O beloved Clement, if you would know the things pertaining to
God, you have to learn them from Him alone, because He alone knows the
truth. For if any one else knows anything, he has received it from
Him or from His disciples. And this is His doctrine and true
proclamation, that there is one God, whose work the world is; who
being altogether righteous, shall certainly at some time render to
every one according to his deeds.
Chapter XIII.--Future Rewards and Punishments.
"For there is every necessity, that he who says that God is by His
nature righteous, should believe also that the souls of men are
immortal: for where would be His justice, when some, having lived
piously, have been evil-treated, and sometimes violently cut off,
while others who have been wholly impious, and have indulged in
luxurious living, have died the common death of men? Since therefore,
without all contradiction, God who is good is also just, He shall not
otherwise be known to be just, unless the soul after its separation
from the body be immortal, so that the wicked man, being in hell,
[922] as having here received his good things, may there be punished
for his sins; and the good man, who has been punished here for his
sins, may then, as in the bosom of the righteous, be constituted an
heir of good things. Since therefore God is righteous, it is fully
evident to us that there is a judgment, and that souls are immortal.
Footnotes
[922] Lit. Hades.
Chapter XIV.--Righteousness and Unrighteousness.
"But if any one, according to the opinion of this Simon the Samaritan,
will not admit that God is just, to whom then can any one ascribe
justice, or the possibility of it? For if the Root of all have it
not, there is every necessity to think that it must be impossible to
find it in human nature, which, is, as it were, the fruit. And if it
is to be found in man, how much more in God! But if righteousness can
be found nowhere, neither in God nor in man, then neither can
unrighteousness. But there is such a thing as righteousness, for
unrighteousness takes its name from the existence of righteousness;
for it is called unrighteousness, when righteousness is compared with
it, and is found to be opposite to it.
Chapter XV.--Pairs.
"Hence therefore God, teaching men with respect to the truth of
existing things, being Himself one, has distinguished all principles
into pairs and opposites, [923] Himself being one and sole God from
the beginning, having made heaven and earth, day and night, light and
fire, sun and moon, life and death. But man alone amongst these He
made self-controlling, having a fitness to be either righteous or
unrighteous. To him also he hath varied the figures of combinations,
placing before him small things first, and great ones afterwards, such
as the world and eternity. But the world that now is, is temporary;
that which shall be, is eternal. First is ignorance, then knowledge.
So also has He arranged the leaders of prophecy. For, since the
present world is female, as a mother bringing forth the souls of her
children, but the world to come is male, as a father receiving his
children from their mother, therefore in this world there come a
succession of prophets, as being sons of the world to come, and having
knowledge of men. And if pious men had understood this mystery, they
would never have gone astray, but even now they should have known that
Simon, who now enthralls all men, is a fellow-worker of error and
deceit. Now, the doctrine of the prophetic rule is as follows.
Footnotes
[923] Literally, "twofoldly and oppositely." [On the doctrine of
pairs compare chap. 33, iii. 23, Recognitions, iii. 61.--R.]
Chapter XVI.--Man's Ways Opposite to God's
"As in the beginning God, who is one, like a right hand and a left,
made the heavens first and then the earth, so also He constituted all
the combinations in order; but upon men He no more does this, but
varies all the combinations. For whereas from Him the greater things
come first, and the inferior second, we find the opposite in men--the
first worse, and the second superior. Therefore from Adam, who was
made after the image of God, there sprang first the unrighteous Cain,
and then the righteous Abel. Again, from him who amongst you is
called Deucalion, [924] two forms of spirits were sent forth, the
impure namely, and the pure, first the black raven, and then the white
dove. From Abraham also, the patriarchs of our nation, two firsts
[925] sprang--Ishmael first, then Isaac, who was blessed of God. And
from Isaac himself, in like manner, there were again two--Esau the
profane, and Jacob the pious. So, first in birth, as the first born
in the world, was the high priest Aaron, then the lawgiver Moses.
Footnotes
[924] Noah.
[925] For "first" Wieseler conjectures "different,"--two different
persons.
Chapter XVII.--First the Worse, Then the Better.
"In like manner, the combination with respect to Elias, which behoved
to have come, has been willingly put off to another time, having
determined to enjoy it conveniently hereafter. [926]Wherefore,
also, he who was among those born of woman came first; then he who was
among the sons of men came second. It were possible, following this
order, to perceive to what series Simon belongs, who came before me to
the Gentiles, and to which I belong who have come after him, and have
come in upon him as light upon darkness, as knowledge upon ignorance,
as healing upon disease. And thus, as the true Prophet has told us, a
false prophet must first come from some deceiver; and then, in like
manner, after the removal of the holy place, the true Gospel must be
secretly sent abroad for the rectification of the heresies that shall
be. After this, also, towards the end, Antichrist must first come,
and then our Jesus must be revealed to be indeed the Christ; and after
this, the eternal light having sprung up, all the things of darkness
must disappear.
Footnotes
[926] In this sentence the text is probably corrupted. The general
meaning seems to be, that he does not enter fully at present into the
subject of Elias, or John the Baptist, and the Christ, the greatest
among the sons of men, coming after, but that he will return to the
subject on a fitting occasion.
Chapter XVIII.--Mistake About Simon Magus.
"Since, then, as I said, some men do not know the rule of combination,
thence they do not know who is my precursor Simon. For if he were
known, he would not be believed; but now, not being known, he is
improperly believed; and though his deeds are those of a hater, he is
loved; and though an enemy, he is received as a friend; and though he
be death, he is desired as a saviour; and though fire, he is esteemed
as light; and though a deceiver, he is believed as a speaker of
truth."
Then I Clement, when I heard this, said, "Who then, I pray you, is
this who is such a deceiver? I should like to be informed." Then
said Peter: "If you wish to learn, it is in your power to know it
from those from whom I also got accurate information on all points
respecting him.
Chapter XIX.--Justa, a Proselyte.
"There is amongst us one Justa, a Syro-Phoenician, by race a
Canaanite, whose daughter was oppressed with a grievous disease. [927]
And she came to our Lord, crying out, and entreating that He would
heal her daughter. But He, being asked also by us, said, `It is not
lawful to heal the Gentiles, who are like to dogs on account of their
using various [928] meats and practices, while the table in the
kingdom has been given to the sons of Israel.' But she, hearing this,
and begging to partake like a dog of the crumbs that fall from this
table, having changed what she was, [929] by living like the sons of
the kingdom, she obtained healing for her daughter, as she asked. For
she being a Gentile, and remaining in the same course of life, He
would not have healed had she remained a Gentile, on account of its
not being lawful to heal her as a Gentile. [930]
Footnotes
[927] [Chaps. 19-21 are peculiar to the Homilies, though in
Recognitions, vii. 32, Justa is named as having purchased and educated
Niceta and Aquila.--R.]
[928] For diaphorois Duncker proposes adiaphorois, "meats without
distinction."
[929] That is, having caused to be a Gentile, by abstaining from
forbidden foods.
[930] There are several various readings in this sentence, and none of
them can be strictly construed; but the general sense is obvious.
Chapter XX.--Divorced for the Faith.
"She, therefore, having taken up a manner of life according to the
law, was, with the daughter who had been healed, driven out from her
home by her husband, whose sentiments were opposed to ours. But she,
being faithful to her engagements, and being in affluent
circumstances, remained a widow herself, but gave her daughter in
marriage to a certain man who was attached to the true faith, and who
was poor. And, abstaining from marriage for the sake of her daughter,
she bought two boys and educated them, and had them in place of sons.
And they being educated from their boyhood with Simon Magus, have
learned all things concerning him. For such was their friendship,
that they were associated with him in all things in which he wished to
unite with them.
Chapter XXI.--Justa's Adopted Sons, Associates with Simon.
"These men having fallen in with Zacchæus, who sojourned here, and
having received the word of truth from him, and having repented of
their former innovations, and immediately denouncing Simon as being
privy with him in all things, as soon as I came to sojourn here, they
came to me with their foster-mother, being presented to me by him,
Zacchæus, and ever since they continue with me, enjoying instructions
in the truth." When Peter had said this, he sent for them, and
charged them that they should accurately relate to me all things
concerning Simon. And they, having called God to witness that in
nothing they would falsify, proceeded with the relation.
Chapter XXII.--Doctrines of Simon.
First Aquila began to speak in this wise: "Listen, O dearest brother,
that you may know accurately everything about this man, whose he is,
and what, and whence; and what the things are which he does, and how
and why he does them. [931]This Simon is the son of Antonius and
Rachel, a Samaritan by race, of the village of Gitthæ, which is six
schoeni distant from the city. He having disciplined himself greatly
in Alexandria, [932] and being very powerful in magic, and being
ambitious, wishes to be accounted a certain supreme power, greater
even than the God who created the world. And sometimes intimating
that he is Christ, he styles himself the Standing One. [933]And
this epithet he employs, as intimating that he shall always stand, and
as not having any cause of corruption so that his body should fall.
And he neither says that the God who created the world is the Supreme,
nor does he believe that the dead will be raised. He rejects
Jerusalem, and substitutes Mount Gerizzim for it. Instead of our
Christ, he proclaims himself. The things of the law he explains by
his own presumption; and he says, indeed, that there is to be a
judgment, but he does not expect it. For if he were persuaded that he
shall be judged by God, he would not dare be impious towards God
Himself. Whence some not knowing that, using religion as a cloak, he
spoils the things of the truth, and faithfully believing the hope and
the judgment which in some way he says are to be, are ruined.
Footnotes
[931] [For the parallel account of Simon, given also by Aquila, see
Recognitions, ii. 7-15.--R.]
[932] The Vatican ms. adds, "which is in Egypt (or, on the Nile), in
Greek culture."
[933] [Comp. Recognitions, i. 72--R.]
Chapter XXIII.--Simon a Disciple of the Baptist.
"But that he came to deal with the doctrines of religion happened on
this wise. There was one John, a day-baptist, [934] who was also,
according to the method of combination, the forerunner of our Lord
Jesus; and as the Lord had twelve apostles, bearing the number of the
twelve months of the sun, so also he, John, had thirty chief men,
fulfilling the monthly reckoning of the moon, in which number was a
certain woman called Helena, [935] that not even this might be without
a dispensational significance. For a woman, being half a man, made up
the imperfect number of the triacontad; as also in the case of the
moon, whose revolution does not make the complete course of the month.
[936]But of these thirty, the first and the most esteemed by John
was Simon; and the reason of his not being chief after the death of
John was as follows:--
Footnotes
[934] A day-baptist is taken to mean "one who baptizes every day."
[935] [Called "Luna" in the Recognitions.--R.]
[936] [Peculiar, in this detailed form, to the Homilies.--R.]
Chapter XXIV.--Electioneering Stratagems.
"He being absent in Egypt for the practice of magic, and John being
killed, Dositheus desiring the leadership, [937] falsely gave out that
Simon was dead, and succeeded to the seat. But Simon, returning not
long after, and strenuously holding by the place as his own, when he
met with Dositheus did not demand the place, knowing that a man who
has attained power beyond his expectations cannot be removed from it.
Wherefore with pretended friendship he gives himself for a while to
the second place, under Dositheus. But taking his place after a few
days among the thirty fellow-disciples, he began to malign Dositheus
as not delivering the instructions correctly. And this he said that
he did, not through unwillingness to deliver them correctly, but
through ignorance. And on one occasion, Dositheus, perceiving that
this artful accusation of Simon was dissipating the opinion of him
with respect to many, so that they did not think that he was the
Standing One, came in a rage to the usual place of meeting, and
finding Simon, struck him with a staff. But it seemed to pass through
the body of Simon as if he had been smoke. Thereupon Dositheus, being
confounded, said to him, `If you are the Standing One, I also will
worship you.' Then Simon said that he was; and Dositheus, knowing
that he himself was not the Standing One, fell down and worshipped;
and associating himself with the twenty-nine chiefs, he raised Simon
to his own place of repute; and thus, not many days after, Dositheus
himself, while he (Simon) stood, fell down and died.
Footnotes
[937] [Compare the varied account in Recognitions, ii. 8.--R.]
Chapter XXV.--Simon's Deceit.
"But Simon is going about in company with Helena, and even till now,
as you see, is stirring up the people. And he says that he has
brought down this Helena from the highest heavens to the world; being
queen, as the all-bearing being, and wisdom, for whose sake, says he,
the Greeks and barbarians fought, having before their eyes but an
image of truth; [938] for she, who really is the truth, was then with
the chiefest god. Moreover, by cunningly explaining certain things of
this sort, made up from Grecian myths, he deceives many; especially as
he performs many signal marvels, so that if we did not know that he
does these things by magic, we ourselves should also have been
deceived. But whereas we were his fellow-labourers at the first, so
long as he did such things without doing wrong to the interests of
religion; now that he has madly begun to attempt to deceive those who
are religious, we have withdrawn from him.
Footnotes
[938] We have here an allusion to the tradition that it was only an
image of Helen that was taken to Troy, and not the real Helen herself.
Chapter XXVI.--His Wickedness.
"For he even began to commit murder [939] as himself disclosed to us,
as a friend to friends, that, having separated the soul of a child
from its own body by horrid incantations, as his assistant for the
exhibition of anything that he pleased, and having drawn the likeness
of the boy, he has it set up in the inner room where he sleeps, saying
that he once formed the boy of air, by divine arts, and having painted
his likeness, he gave him back again to the air. And he explains that
he did the deed thus. He says that the first soul of man, being
turned into the nature of heat, drew to itself, and sucked in the
surrounding air, after the fashion of a gourd; [940] and then that he
changed it into water, when it was within the form of the spirit; and
he said that he changed into the nature of blood the air that was in
it, which could not be poured out on account of the consistency of the
spirit, and that he made the blood solidified into flesh; then, the
flesh being thus consolidated, that he exhibited a man not made from
earth, but from air. And thus, having persuaded himself that he was
able to make a new sort of man, he said that he reversed the changes,
and again restored him to the air. And when he told this to others,
he was believed; but by us who were present at his ceremonies he was
religiously disbelieved. Wherefore we denounced his impieties, and
withdrew from him."
Footnotes
[939] [With the account of Simon's doings in chaps. 26-32 compare
Recognitions, ii. 9, 10, 13-15; iii. 47.--R.]
[940] Which was used by the ancients as cupping-glasses are now used.
Chapter XXVII.--His Promises.
When Aquila had thus spoken, his brother Nicetas said: "It is
necessary, O Clement our brother, for me to mention what has been left
out by Aquila. For, in the first place, God is witness that we
assisted him in no impious work, but that we looked on while he
wrought; and as long as he did harmless things, and exhibited them, we
were also pleased. But when, in order to deceive the godly, he said
that he did, by means of godhead, the things that were done by magic,
we no longer endured him, though he made us many promises, especially
that our statues should be thought worthy of a place in the temple,
[941] and that we should be thought to be gods, and should be
worshipped by the multitude, and should be honoured by kings, and
should be thought worthy of public honours, and enriched with
boundless wealth.
Footnotes
[941] The Vatican ms. and Epitome read, "that a shrine and statues
should be erected in honour of us."
Chapter XXVIII.--Fruitless Counsel.
"These things, and things reckoned greater than these, he promised us,
on condition only that we should associate with him, and keep silence
as to the wickedness of his undertaking, so that the scheme of his
deceit might succeed. But still we would not consent, but even
counselled him to desist from such madness, saying to him: `We, O
Simon, remembering our friendship towards you from our childhood, and
out of affection for you, give you good counsel. Desist from this
attempt. You cannot be a God. Fear Him who is really God. Know that
you are a man, and that the time of your life is short; and though you
should get great riches, or even become a king, few things accrue to
the short time of your life for enjoyment, and things wickedly gotten
soon flee away, and procure everlasting punishment for the
adventurer. Wherefore we counsel you to fear God, by whom the soul of
every one must be judged for the deeds that he hath done here.'
Chapter XXIX.--Immortality of the Soul.
"When he heard this he laughed; and when we asked him why he laughed
at us for giving him good counsel, he answered: `I laugh at your
foolish supposition, because you believe that the soul of man is
immortal.' Then I said: `We do not wonder, O Simon, at your
attempting to deceive us, but we are confounded at the way in which
you deceive even yourself. Tell me, O Simon, even if no one else has
been fully convinced that the soul is immortal, at all events you and
we ought to be so: you as having separated one from a human body, and
conversed with it, and laid your commands upon it; and we as having
been present, and heard your commands, and clearly witnessed the
performance of what was ordered.' Then said Simon: `I know what you
mean; but you know nothing of the matters concerning which you
reason.' Then said Nicetas: `If you know, speak; but if you do not
know, do not suppose that we can be deceived by your saying that you
know, and that we do not. For we are not so childish, that you can
sow in us a shrewd suspicion that we should think that you know some
unutterable things, and so that you should take and hold us in
subjection, by holding us in restraint through means of desire.'
Chapter XXX.--An Argument.
"Then Simon said: `I am aware that you know that I separated a soul
from a human body; but I know that you are ignorant that it is not the
soul of the dead person that ministers to me, for it does not exist;
but a certain demon works, pretending to be the soul.' Then said
Nicetas: `Many incredible things we have heard in our lifetime, but
aught more senseless than this speech we do not expect ever to hear.
For if a demon pretends to be the soul of the dead person, what is the
use of the soul at all, that it should be separated from the body?
Were not we ourselves present and heard you conjuring the soul from
the body? And how comes it that, when one is conjured, another who is
not conjured obeys, as if it were frightened? And you yourself, when
at any time we have asked you why the conferences sometimes cease, did
not you say that the soul, having fulfilled the time upon earth which
it was to have passed in the body, goes to Hades? And you added, that
the souls of those who commit suicide are not easily permitted to
come, because, having gone home into Hades, they are guarded.'"
Chapter XXXI.--A Dilemma.
Nicetas having thus spoken, Aquila himself in turn said: "This only
should I wish to learn of you, Simon, whether it is the soul or
whether it is a demon that is conjured: what is it afraid of, that it
does not despise the conjuration? Then Simon said: `It knows that it
should suffer punishment if it were disobedient.' Then said Aquila:
`Therefore, if the soul comes when conjured, there is also a
judgment. If, therefore, souls are immortal, assuredly there is also
a judgment. As you say, then, that those which are conjured on wicked
business are punished if they disobey, how are you not afraid to
compel them, when those that are compelled are punished for
disobedience? For it is not wonderful that you do not already suffer
for your doings, seeing the judgment has not yet come, when you are to
suffer the penalty of those deeds which you have compelled others to
do, and when that which has been done under compulsion shall be
pardoned, as having been out of respect for the oath which led to the
evil action.' [942]And he hearing this was enraged, and threatened
death to us if we did not keep silence as to his doings."
Footnotes
[942] The Latin translates: "as having preferred the oath to the evil
action."
Chapter XXXII.--Simon's Prodigies.
Aquila having thus spoken, I Clement inquired: "What, then, are the
prodigies that he works?" And they told me that he makes statues
walk, and that he rolls himself on the fire, and is not burnt; and
sometimes he flies; and he makes loaves of stones; he becomes a
serpent; he transforms himself into a goat; he becomes two-faced; he
changes himself into gold; he opens lockfast gates; he melts iron; at
banquets he produces images of all manner of forms. In his house he
makes dishes be seen as borne of themselves to wait upon him, no
bearers being seen. I wondered when I heard them speak thus; but many
bore witness that they had been present, and had seen such things.
Chapter XXXIII.--Doctrine of Pairs.
These things having been thus spoken, the excellent Peter himself also
proceeded to speak: [943]"You must perceive, brethren, the truth of
the rule of conjunction, from which he who departs not cannot be
misled. For since, as we have said, we see all things in pairs and
contraries, and as the night is first, and then the day; and first
ignorance, then knowledge; first disease, then healing, so the things
of error come first into our life, then truth supervenes, as the
physician upon the disease. Therefore straightway, when our God-loved
nation was about to be ransomed from the oppression of the Egyptians,
first diseases were produced by means of the rod turned into a
serpent, which was given to Aaron, and then remedies were superinduced
by the prayers of Moses. And now also, when the Gentiles are about to
be ransomed from the superstition with respect to idols, wickedness,
which reigns over them, has by anticipation sent forth her ally like
another serpent, even this Simon whom you see, who works wonders to
astonish and deceive, not signs of healing to convert and save.
Wherefore it behoves you also from the miracles that are done to judge
the doers, what is the character of the performer, and what that of
the deed. If he do unprofitable miracles, he is the agent of
wickedness; but if he do profitable things, he is a leader of
goodness.
Footnotes
[943] [Chaps. 32, 34, find a parallel in Recognitions, iii. 59, 60, at
the close of the discussion with Simon.--R.]
Chapter XXXIV.--Useless and Philanthropic Miracles.
"Those, then, are useless signs, which you say that Simon did. But I
say that the making statues walk, and rolling himself on burning
coals, and becoming a dragon, and being changed into a goat, and
flying in the air, and all such things, not being for the healing of
man, are of a nature to deceive many. But the miracles of
compassionate truth are philanthropic, such as you have heard that the
Lord did, and that I after Him accomplish by my prayers; at which most
of you have been present, some being freed from all kinds of diseases,
and some from demons, some having their hands restored, and some their
feet, some recovering their eyesight, and some their hearing, and
whatever else a man can do, being of a philanthropic spirit."
Chapter XXXV.--Discussion Postponed.
When Peter had thus spoken, towards dawn Zacchæus entered and saluted
us, and said to Peter: "Simon puts off the inquiry till to-morrow;
for to-day is his Sabbath, which occurs at intervals of eleven days."
To him Peter answered: "Say to Simon, Whenever thou wishest; and know
thou that we are always in readiness to meet thee, by divine
providence, when thou desirest." And Zacchæus hearing this, went out
to return the answer.
Chapter XXXVI.--All for the Best.
But he (Peter) saw me disheartened, and asked the reason; and being
told that it proceeded from no cause but the postponement of the
inquiry, [944] he said: "He who has apprehended that the world is
regulated by the good providence of God, O beloved Clement, is not
vexed by things howsoever occurring, considering that things take
their course advantageously under the providence of the Ruler.
Whence, knowing that He is just, and living with a good conscience, he
knows how by right reason to shake off from his soul any annoyance
that befalls him, because, when complete, it must come to some unknown
good. Now then, let not Simon the magician's postponement of the
inquiry grieve you; for perhaps it has happened from the providence of
God for your profit. Wherefore I shall not scruple to speak to you as
being my special friend.
Footnotes
[944] [Comp. Recognitions, i. 21.--R.]
Chapter XXXVII.--Spies in the Enemy's Camp.
"Some [945] of our people attend feignedly upon Simon as companions,
as if they were persuaded by his most atheistic error, in order that
they may learn his purpose and disclose it to us, so that we may be
able to encounter this terrible man on favourable terms. And now I
have learned from them what arguments he is going to employ in the
discussion. And knowing this, I give thanks to God on the one hand,
and I congratulate you on the other, on the postponement of the
discussion; for you, being instructed by me before the discussion, of
the arguments that are to be used by him for the destruction of the
ignorant, will be able to listen without danger of falling.
Footnotes
[945] [From chap. 27 to iii. 28 the matter is peculiar to the
Homilies. The views stated are obviously coloured by the Gnostic
Ebionism of the author.--R.]
Chapter XXXVIII.--Corruption of the Law.
"For the Scriptures have had joined to them many falsehoods against
God on this account. The prophet Moses having by the order of God
delivered the law, with the explanations, to certain chosen men, some
seventy in number, in order that they also might instruct such of the
people as chose, after a little the written law had added to it
certain falsehoods contrary to the law of God, [946] who made the
heaven and the earth, and all things in them; the wicked one having
dared to work this for some righteous purpose. And this took place in
reason and judgment, that those might be convicted who should dare to
listen to the things written against God, and those who, through love
towards Him, should not only disbelieve the things spoken against Him,
but should not even endure to hear them at all, even if they should
happen to be true, judging it much safer to incur danger with respect
to religious faith, than to live with an evil conscience on account of
blasphemous words.
Footnotes
[946] The Vatican ms. reads: "against the only God."
Chapter XXXIX.--Tactics.
"Simon, therefore, as I learn, intends to come into public, and to
speak of those Chapters against God that are added to the Scriptures,
for the sake of temptation, that he may seduce as many wretched ones
as he can from the love of God. For we do not wish to say in public
that these Chapters are added to the Bible, since we should thereby
perplex the unlearned multitudes, and so accomplish the purpose of
this wicked Simon. For they not having yet the power of discerning,
would flee from us as impious; or, as if not only the blasphemous
Chapters were false, they would even withdraw from the word.
Wherefore we are under a necessity of assenting to the false Chapters,
and putting questions in return to him concerning them, to draw him
into a strait, and to give in private an explanation of the Chapters
that are spoken against God to the well-disposed after a trial of
their faith; and of this there is but one way, and that a brief one.
It is this. [947]
Footnotes
[947] [This view of the Scriptures, as held by Peter, is one of the
marked characteristics of the Homilies.--R.]
Chapter XL.--Preliminary Instruction.
"Everything that is spoken or written against God is false. But that
we say this truly, not only for the sake of reputation, but for the
sake of truth, I shall convince you when my discourse has proceeded a
little further. Whence you, my most beloved Clement, ought not to be
sorry at Simon's having interposed a day between this and the
discussion. For to-day, before the discussion, you shall be
instructed concerning the Chapters added to the Scriptures; and then
in the discussion concerning the only one and good God, the Maker also
of the world, you ought not to be distracted. But in the discussion
you will even wonder how impious men, overlooking the multitudes of
things that are spoken in the Scriptures for God, and looking at those
that are spoken against Him, gladly bring these forward; and thus the
hearers, by reason of ignorance, believing the things against God,
become outcasts from His kingdom. Wherefore you, by advantage of the
postponement, learning the mystery of the Scriptures, and gaining the
means of not sinning against God, will incomparably rejoice."
Chapter XLI.--Asking for Information, Not Contradiction.
Then I Clement, hearing this, said: "Truly I rejoice, and I give
thanks to God, who in all things doeth well. However, he knows that I
shall be able to think nothing other than that all things are for
God. Wherefore do not suppose that I ask questions, as doubting the
words concerning God, [948] or those that are to be spoken, but rather
that I may learn, and so be able myself to instruct another who is
ingenuously willing to learn. Wherefore tell me what are the
falsehoods added to the Scriptures, and how it comes that they are
really false." Then Peter answered: "Even although you had not asked
me, I should have gone on in order, and afforded you the exposition of
these matters, as I promised. Learn, then, how the Scriptures
misrepresent Him in many respects, that you may know when you happen
upon them.
Footnotes
[948] The text has hupo, "by," which has been altered into huper.
Davis would read sou, "by you."
Chapter XLII.--Right Notions of God Essential to Holiness.
"But what I am going to tell you will be sufficient by way of
example. But I do not think, my dear Clement, that any one who
possesses ever so little love to God and ingenuousness, will be able
to take in, or even to hear, the things that are spoken against Him.
For how is it that he can have a monarchic [949] soul, and be holy,
who supposes that there are many gods, and not one only? But even if
there be but one, who will cherish zeal to be holy, that finds in Him
many defects, since he will hope that the Beginning of all things, by
reason of the defects of his own nature, will not visit the crimes of
others?
Footnotes
[949] Cotelerius doubts whether this expression means a soul ruling
over his body, or a soul disposed to favor monarchical rule. The
former explanation seems more probable.
Chapter XLIII.--A Priori Argument on the Divine Attributes.
"Wherefore, far be it from us to believe that the Lord of all, who
made the heaven and the earth, and all things that are in them, shares
His government with others, or that He lies. For if He lies, then who
speaks truth? Or that He makes experiments as in ignorance; for then
who foreknows? And if He deliberates, and changes His purpose, who is
perfect in understanding and permanent in design? If He envies, who
is above rivalry? If He hardens hearts, who makes wise? If He makes
blind and deaf, who has given sight and hearing? If He commits
pilfering, who administers justice? If He mocks, who is sincere? If
He is weak, who is omnipotent? If He is unjust, who is just? If He
makes evil things, who shall make good things? If He does evil, who
shall do good?
Chapter XLIV.--The Same Continued.
"But if He desires the fruitful hill, [950] whose then are all
things? If He is false, who then is true? If He dwells in a
tabernacle, who is without bounds? If He is fond of fat, and
sacrifices, and offerings, and drink-offerings, who then is without
need, and who is holy, and pure, and perfect? If He is pleased with
candles and candlesticks, who then placed the luminaries in heaven?
If He dwells in shadow, and darkness, and storm, and smoke, who is the
light that lightens the universe? If He comes with trumpets, and
shoutings, and darts, and arrows, who is the looked-for tranquillity
of all? If He loves war, who then wishes peace? If He makes evil
things, who makes good things? If He is without affection, who is a
lover of men? If He is not faithful to His promises, who shall be
trusted? If He loves the wicked, and adulterers, and murderers, who
shall be a just judge? If He changes His mind, who is stedfast? If
He chooses evil men, who then takes the part of the good?
Footnotes
[950] Wieseler considers this corrupt, and amends: "if He desires
more."
Chapter XLV.--How God is to Be Thought of.
"Wherefore, Clement, my son, beware of thinking otherwise of God, than
that He is the only God, and Lord, and Father, good and righteous, the
Creator, long-suffering, merciful, the sustainer, the benefactor,
ordaining love of men, counselling purity, immortal and making
immortal, incomparable, dwelling in the souls of the good, that cannot
be contained and yet is contained, [951] who has fixed the great world
as a centre in space, who has spread out the heavens and solidified
the earth, who has stored up the water, who has disposed the stars in
the sky, who has made the fountains flow in the earth, has produced
faults, has raised up mountains, hath set bounds to the sea, has
ordered winds and blasts, who by the spirit of counsel has kept safely
the body comprehended in a boundless sea.
Footnotes
[951] The Latin has here, "imperceptus et perceptus;" but Wieseler
points out that choroumenos has reference to God's dwelling in the
souls of the good, and thus He is contained by them.
Chapter XLVI.--Judgment to Come.
"This is our Judge, to whom it behoves us to look. and to regulate our
own souls, thinking all things in His favour, speaking well of Him,
persuaded that by His long-suffering He brings to light the obstinacy
of all, and is alone good. And He, at the end of all, shall sit as a
just Judge upon every one of those who have attempted what they ought
not."
Chapter XLVII.--A Pertinent Question.
When I Clement heard this, I said, "Truly, this is a godliness; truly
this is piety." And again I said: "I would learn, therefore, why the
Bible has written anything of this sort? For I remember that you said
that it was for the conviction of those who should dare to believe
anything that was spoken against God. But since you permit us, we
venture to ask, at your command: If any one, most beloved Peter,
should choose to say to us, `The Scriptures are true, although to you
the things spoken against God seem to be false,' how should we answer
him?"
Chapter XLVIII.--A Particular Case.
Then Peter answered: "You speak well in your inquiry; for it will be
for your safety. Therefore listen: Since there are many things that
are spoken by the Scriptures against God, as time presses on account
of the evening, ask with respect to any one matter that you please,
and I will explain it, showing that it is false, not only because it
is spoken against God, but because it is really false." Then I
answered: "I wish to learn how, when the Scriptures say that God is
ignorant, you can show that He knows?"
Chapter XLIX.--Reductio a.d. Absurdum.
Then Peter answered: "You have presented us with a matter that can
easily be answered. However, listen, how God is ignorant of nothing,
but even foreknows. But first answer me what I ask of you. He who
wrote the Bible, and told how the world was made, and said that God
does not foreknow, was he a man or not?" Then I said: "He was a
man." Then Peter answered: "How, then, was it possible for him,
being a man, to know assuredly how the world was made, and that God
does not foreknow?"
Chapter L.--A Satisfactory Answer.
Then I, already perceiving the explanation, smiled, and said that he
was a prophet. And Peter said: "If, then, he was a prophet, being a
man, he was ignorant of nothing, by reason of his having received
foreknowledge from God; how then, should He, who gave to man the gift
of foreknowledge, being God, Himself be ignorant?" And I said: "You
have spoken rightly." Then Peter said: "Come with me one step
further. It being acknowledged by us that God foreknows all things,
there is every necessity that the scriptures are false which say that
He is ignorant, and those are true which say that He knows." Then
said I: "It must needs be so."
Chapter LI.--Weigh in the Balance.
Then Peter said: "If, therefore, some of the Scriptures are true and
some false, with good reason said our Master, `Be ye good
money-changers,' [952] inasmuch as in the Scriptures there are some
true sayings and some spurious. And to those who err by reason of the
false scriptures He fitly showed the cause of their error, saying, `Ye
do therefore err, not knowing the true things of the Scriptures; [953]
for this reason ye are ignorant also of the power of God.'" Then said
I: "You have spoken very excellently."
Footnotes
[952] This is quoted three times in the Homilies as a saying of our
Lord, viz., here and in Homily III. chap. 50, and Homily XVIII. chap.
20. It is probably taken from one of the apocryphal Gospels. In
Homily XVIII. chap. 20 the meaning is shown to be, that as it is the
part of a money-changer to distinguish spurious coins from genuine, so
it is part of a Christian to distinguish false statements from true.
[953] A corruption of the texts, Matt. xxii. 29; Mark xii. 24.
Chapter LII.--Sins of the Saints Denied.
Then Peter answered: "Assuredly, with good reason, I neither believe
anything against God, nor against the just men recorded in the law,
taking for granted that they are impious imaginations. For, as I am
persuaded, neither was Adam a transgressor, who was fashioned by the
hands of God; nor was Noah drunken, who was found righteous above all
the world; [954] nor did Abraham live with three wives at once, who,
on account of his sobriety, was thought worthy of a numerous
posterity; nor did Jacob associate with four--of whom two were
sisters--who was the father of the twelve tribes, and who intimated
the coming of the presence of our Master; nor was Moses a murderer,
nor did he learn to judge from an idolatrous priest--he who set forth
the law of God to all the world, and for his right judgment has been
testified to as a faithful steward.
Footnotes
[954] Gen. vii. 1.
Chapter LIII.--Close of the Conference.
"But of these and such like things I shall afford you an explanation
in due time. But for the rest, since, as you see, the evening has
come upon us, let what has been said be enough for to-day. But
whenever you wish, and about whatever you wish, ask boldly of us, and
we shall gladly explain it at once." Thus having spoken, he rose up.
And then, having partaken of food, we turned to sleep, for the night
had come upon us.
.
Homily III.
Chapter I.--The Morning of the Discussion.
Two days, therefore, having elapsed, and while the third was dawning,
I Clement, and the rest of our companions, being roused about the
second cock-crowing, in order to the discussion with Simon, found the
lamp still alight, and Peter kneeling in prayer. Therefore, having
finished his supplication, and turning round, and seeing us in
readiness to hear, he said: [955] --
Footnotes
[955] [The first twenty-eight Chapters of this Homily have no exact
parallel in the Recognitions; much of the matter is peculiar to this
work.--R.]
Chapter II.--Simon's Design.
"I wish you to know that those who, according to our arrangement,
associate with Simon that they may learn his intentions, and submit
them to us, so that we may be able to cope with his variety of
wickedness, these men have sent to me, and informed me that Simon
to-day is, as he arranged, prepared to come before all, and show from
the Scriptures that He who made the heaven and the earth, and all
things in them, is not the Supreme God, but that there is another,
unknown and supreme, as being in an unspeakable manner God of gods;
and that He sent two gods, one of whom is he who made the world, and
the other he who gave the law. And these things he contrives to say,
that he may dissipate the right faith of those who would worship the
one and only God who made heaven and earth.
Chapter III.--His Object.
"When I heard this, how was I not disheartened! Wherefore I wished
you also, my brethren, who associate with me, to know that I am beyond
measure grieved in my soul, seeing the wicked one awake for the
temptation of men, and men wholly indifferent about their own
salvation. For to those from amongst the Gentiles who were about
being persuaded respecting the earthly images that they are no gods,
he has contrived to bring in opinions of many other gods, in order
that, if they cease from the polytheo-mania, they may be deceived to
speak otherwise, and even worse than they now do, against the sole
government of God, so that they may not yet value the truths connected
with that monarchy, and may never be able to obtain mercy. And for
the sake of this attempt Simon comes to do battle with us, armed with
the false Chapters of the Scriptures. And what is more dreadful, he
is not afraid to dogmatize thus against the true God from the prophets
whom he does not in fact believe.
Chapter IV.--Snares Laid for the Gentiles.
"And with us, indeed, who have had handed down from our forefathers
the worship of the God who made all things, and also the mystery of
the books which are able to deceive, he will not prevail; but with
those from amongst the Gentiles who have the polytheistic fancy bred
in them, and who know not the falsehoods of the Scriptures, he will
prevail much. And not only he; but if any other shall recount to
those from among the Gentiles any vain, dreamlike, richly set out
story against God, he will be believed, because from their childhood
their minds are accustomed to take in things spoken against God. And
few there shall be of them, as a few out of a multitude, who through
ingenuousness shall not be willing so much as to hear an evil word
against the God who made all things. And to these alone from amongst
the Gentiles it shall be vouchsafed to be saved. Let not any one of
you, therefore, altogether complain of Simon, or of any one else; for
nothing happens unjustly, since even the falsehoods of Scripture are
with good reason presented for a test."
Chapter V.--Use of Errors.
Then I Clement, hearing this, said: "How say you, my lord, that even
the falsehoods of the Scriptures are set forth happily for the proof
of men?" And he answered: "The falsehoods of the Scriptures have
been permitted to be written for a certain righteous reason, at the
demand of evil. And when I say happily, I mean this: In the account
of God, the wicked one, not loving God less than the good one, is
exceeded by the good in this one thing only, that he, not pardoning
those who are impious on account of ignorance, through love towards
that which is profound, desires the destruction of the impious; but
the good one desires to present them with a remedy. For the good one
desires all to be healed by repentance, but saves those only who know
God. But those who know Him not He does not heal: not that He does
not wish to do so, but because it is not lawful to afford to those
who, through want of judgment, are like to irrational animals, the
good things which have been prepared for the children of the kingdom.
Chapter VI.--Purgatory and Hell.
"Such is the nature of the one and only God, who made the world, and
who created us, and who has given us all things, that as long as any
one is within the limit of piety, and does not blaspheme His Holy
Spirit, through His love towards him He brings the soul to Himself by
reason of His love towards it. And although it be sinful, it is His
nature to save it, after it has been suitably punished for the deeds
it hath done. But if any one shall deny Him, or in any other way be
guilty of impiety against Him, and then shall repent, he shall be
punished indeed for the sins he hath committed against Him, but he
shall be saved, because he turned and lived. And perhaps excessive
piety and supplication shall even be delivered from punishment,
ignorance being admitted as a reason for the pardon of sin after
repentance. [956]But those who do not repent shall be destroyed by
the punishment of fire, even though in all other things they are most
holy. But, as I said, at an appointed time a fifth [957] part, being
punished with eternal fire, shall be consumed. For they cannot endure
for ever who have been impious against the one God.
Footnotes
[956] The text manifestly corrupt.
[957] Perhaps, rather, "the greatest part."
Chapter VII.--What is Impiety?
"But impiety against Him is, in the matter of religion, to die saying
there is another God, whether superior or inferior, or in any way
saying that there is one besides Him who really is. For He who truly
is, is He whose form the body of man bears; for whose sake the heaven
and all the stars, though in their essence superior, submit to serve
him who is in essence inferior, on account of the form of the Ruler.
So much has God blessed man above all, in order that, loving the
Benefactor in proportion to the multitude of His benefits, by means of
this love he may be saved for the world to come.
Chapter VIII.--Wiles of the Devil.
"Therefore the love of men towards God is sufficient for salvation.
And this the wicked one knows; and while we are hastening to sow the
love towards Him which makes immortal in the souls of those who from
among the Gentiles are ready to believe in the one and only God, this
wicked one, having sufficient armour against the ignorant for their
destruction, hastens to sow the supposition of many gods, or at least
of one greater, in order that men, conceiving and being persuaded of
what is not wisdom, may die, as in the crime of adultery, and be cast
out from His kingdom.
Chapter IX.--Uncertainty of the Scriptures.
"Worthy, therefore, of rejection is every one who is willing so much
as to hear anything against the monarchy of God; but if any one dares
to hear anything against God, as trusting in the Scriptures, let him
first of all consider with me that if any one, as he pleases, form a
dogma agreeable to himself, and then carefully search the Scriptures,
he will be able to produce many testimonies from them in favour of the
dogma that he has formed. How, then, can confidence be placed in them
against God, when what every man wishes is found in them?
Chapter X.--Simon's Intention.
"Therefore Simon, who is going to discuss in public with us to-morrow,
is bold against the monarchy of God, wishing to produce many
statements from these Scriptures, to the effect that there are many
gods, and a certain one who is not He who made this world, but who is
superior to Him; and, at the same time, he is going to offer many
scriptural proofs. But we also can easily show many passages from
them that He who made the world alone is God, and that there is none
other besides Him. But if any one shall wish to speak otherwise, he
also shall be able to produce proofs from them at his pleasure. For
the Scriptures say all manner of things, that no one of those who
inquire ungratefully may find the truth, but simply what he wishes to
find, the truth being reserved for the grateful now gratitude is to
preserve our love to Him who is the cause of our being.
Chapter XI.--Distinction Between Prediction and Prophecy.
"Whence it must before all things be known, that nowhere can truth be
found unless from a prophet of truth. But He is a true Prophet, who
always knows all things, and even the thoughts of all men, who is
without sin, as being convinced respecting the judgment of God.
Wherefore we ought not simply to consider respecting His
foreknowledge, but whether His foreknowledge can stand, apart from
other cause. For physicians predict certain things, having the pulse
of the patient as matter submitted to them; and some predict by means
of having fowls, and some by having sacrifices, and others by having
many various matters submitted to them; yet these are not prophets.
Chapter XII.--The Same.
"But if any one should say that the foreknowledge shown by these
predictions is like to that foreknowledge which is really implanted,
he were much deceived. For he only declares such things as being
present, and that if he speaks truth. However, even these things are
serviceable to me, for they establish that there is such a thing as
foreknowledge. But the foreknowledge of the one true Prophet does not
only know things present, but stretches out prophecy without limit as
far as the world to come, and needs nothing for its interpretation,
not prophesying darkly and ambiguously, so that the things spoken
would need another prophet for the interpretation of them; but clearly
and simply, as our Master and Prophet, by the inborn and ever-flowing
Spirit, always knew all things.
Chapter XIII.--Prophetic Knowledge Constant.
"Wherefore He confidently made statements respecting things that are
to be--I mean sufferings, places, limits. For, being a faultless
Prophet, and looking upon all things with the boundless eye of His
soul, He knows hidden things. But if we should hold, as many do, that
even the true Prophet, not always, but sometimes, when He has the
Spirit, and through it, foreknows, but when He has it not is
ignorant,--if we should suppose thus, we should deceive ourselves and
mislead others. For such a matter belongs to those who are madly
inspired by the spirit of disorder--to those who are drunken beside
the altars, and are gorged with fat.
Chapter XIV.--Prophetic Spirit Constant.
"For if it were permitted to any one who will profess prophecy to have
it believed in the cases in which he was found false, that then he had
not the Holy Spirit of foreknowledge, it will be difficult to convict
him of being a false prophet; for among the many things that he
speaks, a few come to pass, and then he is believed to have the
Spirit, although he speaks the first things last, and the last first;
speaks of past events as future, and future as already past; and also
without sequence; or things borrowed from others and altered, and some
that are lessened, unformed, foolish, ambiguous, unseemly, obscure,
proclaiming all unconscientiousness.
Chapter XV.--Christ's Prophecies.
"But our Master did not prophesy after this fashion; but, as I have
already said, being a prophet by an inborn and ever-flowing Spirit,
and knowing all things at all times, He confidently set forth, plainly
as I said before, sufferings, places, appointed times, manners,
limits. Accordingly, therefore, prophesying concerning the temple, He
said: `See ye these buildings? Verily I say to you, There shall not
be left here one stone upon another which shall not be taken away; and
this generation shall not pass until the destruction begin. For they
shall come, and shall sit here, and shall besiege it, and shall slay
your children here.' [958]And in like manner He spoke in plain
words the things that were straightway to happen, which we can now see
with our eyes, in order that the accomplishment might be among those
to whom the word was spoken. For the Prophet of truth utters the word
of proof in order to the faith of His hearers.
Footnotes
[958] Matt. xxiv. 2, 34; Luke xix. 43, 44.
Chapter XVI.--Doctrine of Conjunction.
"However, there are many proclaimers of error, having one chief, even
the chief of wickedness, just as the Prophet of truth, being one, and
being also the chief of piety, shall in His own times have as His
prophets all who are found pure. But the chief cause of men being
deceived is this, their not understanding beforehand the doctrine of
conjunction, which I shall not fail to expound to you in private every
day, summarily; for it were too long to speak in detail. Be you
therefore to me truth-loving judges of the things that are spoken.
Chapter XVII.--Whether Adam Had the Spirit.
"But I shall begin the statement now. God having made all things, if
any one will not allow to a man, fashioned by His hands, to have
possessed His great and Holy Spirit of foreknowledge, how does not he
greatly err who attributes it to another born of a spurious stock!
[959]And I do not think that he will obtain pardon, though he be
misled by spurious scripture to think dreadful things against the
Father of all. For he who insults the image and the things belonging
to the eternal King, has the sin reckoned as committed against Him in
whose likeness the image was made. But then, says he, the Divine
Spirit left him when he sinned. In that case the Spirit sinned along
with him; and how can he escape peril who says this? But perhaps he
received the Spirit after he sinned. Then it is given to the
unrighteous; and where is justice? But it was afforded to the just
and the unjust. This were most unrighteous of all. Thus every
falsehood, though it be aided by ten thousand reasonings, must receive
its refutation, though after a long time.
Footnotes
[959] [Here we find another view, suggesting the speculative opinions
for which the author desires the indorsement of Peter.--R.]
Chapter XVIII.--Adam Not Ignorant.
"Be not deceived. Our father was ignorant of nothing; since, indeed,
even the law publicly current, though charging him with the crime of
ignorance for the sake of the unworthy, sends to him those desirous of
knowledge, saying, `Ask your father, and he will tell you; your
elders, and they will declare to you.' [960]This father, these
elders ought to be inquired of. But you have not inquired whose is
the time of the kingdom, and whose is the seat of prophecy, though He
Himself points out Himself, saying, `The scribes and the Pharisees sit
in Moses' seat; all things whatsoever they say to you, hear them.'
[961]Hear them, He said, as entrusted with the key of the kingdom,
which is knowledge, which alone can open the gate of life, through
which alone is the entrance to eternal life. But truly, He says, they
possess the key, but those wishing to enter they do not suffer to do
so.
Footnotes
[960] Deut. xxxii. 7.
[961] Matt. xxiii. 2, 3.
Chapter XIX.--Reign of Christ.
"On this account, I say, He Himself, rising from His seat as a father
for his children, proclaiming the things which from the beginning were
delivered in secret to the worthy, extending mercy even to the
Gentiles, and compassionating the souls of all, neglected His own
kindred. For He, being thought worthy to be King of the world to
come, fights against [962] him who, by predestination, has usurped the
kingdom that now is. And the thing which exceedingly grieved Him is
this, that by those very persons for whom, as for sons, he did battle,
He was assailed, on account of their ignorance. And yet He loved even
those who hated Him, and wept over the unbelieving, and blessed those
who slandered Him, and prayed for those who were in enmity against
Him. [963]And not only did He do this as a father, but also taught
His disciples to do the like, bearing themselves as towards brethren.
[964]This did our Father, this did our Prophet. This is
reasonable, that He should be King over His children; that by the
affection of a father towards his children, and the engrafted respect
of children towards their father, eternal peace might be produced.
For when the good man reigneth, there is true joy among those who are
ruled over, on account of him who rules.
Footnotes
[962] From a conjectural reading by Neander.
[963] Matt. xxiii. 37; Luke xiii. 34; Luke xxiii. 34.
[964] Matt. v. 44.
Chapter XX.--Christ the Only Prophet Has Appeared in Different Ages.
"But give heed to my first discourse of the truth. If any one do not
allow the man fashioned by the hands of God to have had the Holy
Spirit of Christ, how is he not guilty of the greatest impiety in
allowing another born of an impure stock to have it? But he would act
most piously, if he should not allow to another to have it, but should
say that he alone has it, who has changed his forms and his names from
the beginning of the world, and so reappeared again and again in the
world, until coming upon his own times, and being anointed with mercy
for the works of God, he shall enjoy rest for ever. His honour it is
to bear rule and lordship over all things, in air, earth, and waters.
But in addition to these, himself having made man, he had breath, the
indescribable garment of the soul, that he might be able to be
immortal.
Chapter XXI.--The Eating of the Forbidden Fruit Denied.
"He himself being the only true prophet, fittingly gave names to each
animal, according to the merits of its nature, as having made it. For
if he gave a name to any one, that was also the name of that which was
made, being given by him who made it. [965]How, then, had he still
need to partake of a tree, that he might know what is good and what is
evil, if he was commanded not to eat of it? But this senseless men
believe, who think that a reasonless beast was more powerful than the
God who made these things.
Footnotes
[965] Gen. ii. 20.
Chapter XXII.--Male and Female.
"But a companion was created along with him, a female nature, much
differing from him, as quality from substance, as the moon from the
sun, as fire from light. She, as a female ruling the present world as
her like, [966] was entrusted to be the first prophetess, announcing
prophecy with all amongst those born of woman. [967]But the other,
as the son of man, being a male, prophesies better things to the world
to come as a male.
Footnotes
[966] That is, the present world is female, and is under the rule of
the female; the world to come is male, and is under the rule of the
male.
[967] The allusion is to the fact that John the Baptist is called the
greatest of those born of woman, while Christ is called the Son of
man.
Chapter XXIII.--Two Kinds of Prophecy.
"Let us then understand that there are two kinds of prophecy: [968]
the one male; and let it be defined that the first, being the male,
has been ranked after the other in the order of advent; but the
second, being female, has been appointed to come first in the advent
of the pairs. This second, therefore, being amongst those born of
woman, as the female superintendent of this present world, wishes to
be thought masculine. [969]Wherefore, stealing the seeds of the
male, and sowing them with her own seeds of the flesh, she brings
forth the fruits--that is, words--as wholly her own. And she promises
that she will give the present earthly riches as a dowry, wishing to
change the slow for the swift, the small for the greater.
Footnotes
[968] Literally, "Let there be to us two genuine prophecies."
[969] [The doctrine of these Chapters is tinged with Gnostic dualism;
much of the matter might, according to tradition, have been equally
well put in the mouth of Simon.--R.]
Chapter XXIV.--The Prophetess a Misleader.
"However, she, not only presuming to say and to hear that there are
many gods, but also believing herself to be one, and in hope of being
that which she had not a nature to be, and throwing away what she had,
and as a female being in her courses at the offering of sacrifices, is
stained with blood; and then she pollutes those who touch her. But
when she conceives and brings forth temporary kings, she stirs up
wars, shedding much blood; and those who desire to learn truth from
her, by telling them all things contrary, and presenting many and
various services, she keeps them always seeking and finding nothing,
even until death. For from the beginning a cause of death lies upon
blind men; for she, prophesying deceit, and ambiguities, and
obliquities, deceives those who believe her.
Chapter XXV.--Cain's Name and Nature.
"Hence the ambiguous name which she gave to her first-born son,
calling him Cain, which has a capability of interpretation in two
ways; [970] for it is interpreted both Possession and Envy, as
signifying that in the future he was to envy either a woman, or
possessions, or the love of the parents towards her. [971]But if it
be none of these, then it will befall him to be called the
Possession. For she possessed him first, which also was advantageous
to him. For he was a murderer and a liar, and with his sins was not
willing to be at peace with respect to the government. Moreover,
those who came forth by succession from him were the first
adulterers. And there were psalteries, and harps, and forgers of
instruments of war. Wherefore also the prophecy of his descendants
being full of adulterers and of psalteries, secretly by means of
pleasures excites to wars.
Footnotes
[970] [Note the fantastic mysticism of this interpretation here
given.--R.]
[971] Qu. "towards Abel"?
Chapter XXVI.--Abel's Name and Nature.
"But he who amongst the sons of men had prophecy innate to his soul as
belonging to it, expressly, as being a male, indicating the hopes of
the world to come, called his own son Abel, which without any
ambiguity is translated Grief. For he assigns to his sons to grieve
over their deceived brethren. He does not deceive them when he
promises them comfort in the world to come. When he says that we must
pray to one only God, he neither himself speaks of gods, nor does he
believe another who speaks of them. He keeps the good which he has,
and increases more and more. He hates sacrifices, bloodshed, and
libations; he loves the chaste, the pure, the holy. He quenches the
fire of altars, represses wars, teaches pious preachers wisdom, purges
sins, sanctions marriage, approves temperance, leads all to chastity,
makes men liberal, prescribes justice, seals those of them who are
perfect, publishes the word of peace, prophesies explicitly, speaks
decidedly, frequently makes mention of the eternal fire of punishment,
constantly announces the kingdom of God, indicates heavenly riches,
promises unfading glory, shows the remission of sins by works.
Chapter XXVII.--The Prophet and the Prophetess.
"And what need is there to say more? The male is wholly truth, the
female wholly falsehood. But he who is born of the male and the
female, in some things speaks truth, in some falsehood. For the
female, surrounding the white seed of the male with her own blood, as
with red fire, sustains her own weakness with the extraneous supports
of bones, and, pleased with the temporary flower of flesh, and
spoiling the strength of the judgment by short pleasures, leads the
greater part into fornication, and thus deprives them of the coming
excellent Bridegroom. For every person is a bride, whenever, being
sown with the true Prophet's whole word of truth, he is enlightened in
his understanding.
Chapter XXVIII.--Spiritual Adultery.
"Wherefore, it is fitting to hear the one only Prophet of the truth,
knowing that the word that is sown by another bearing the charge of
fornication, is, as it were, cast out by the Bridegroom from His
kingdom. But to those who know the mystery, death is also produced by
spiritual adultery. For whenever the soul is sown by others, then it
is forsaken by the Spirit, as guilty of fornication or adultery; and
so the living body, the life-giving Spirit being withdrawn, is
dissolved into dust, and the rightful punishment of sin is suffered at
the time of the judgment by the soul, after the dissolution of the
body; even as, among men, she who is caught in adultery is first cast
out from the house, and then afterwards is condemned to punishment."
Chapter XXIX.--The Signal Given.
While Peter was about to explain fully to us this mystic word,
Zacchæus came, saying: "Now indeed, O Peter, is the time for you to
go out and engage in the discussion; for a great crowd awaits you,
packed together in the court; and in the midst of them stands Simon,
like a war-chieftain attended by his spearmen." And Peter, hearing
this, ordered me to withdraw for prayer, as not yet having received
baptism for salvation, and then said to those who were already
perfected: "Let us rise and pray that God, by His unfailing mercies,
may help me striving for the salvation of the men whom He has made."
And having thus said, and having prayed, he went out into the
uncovered portion of the court, which was a large space; and there
were many come together for the purpose of seeing him, his
pre-eminence having made them more eagerly hasten to hear. [972]
Footnotes
[972] [For a general comparison of the discussions with Simon, see
Recognitions, ii. 19. Comp. Homily XVI. 1.--R.]
Chapter XXX.--Apostolic Salutation.
Therefore, standing and seeing all the people gazing upon him in
profound silence, and Simon the magician standing in the midst, he
began to speak thus: "Peace be to all you who are in readiness to
give your right hands to the truth of God, [973] which, being His
great and incomparable gift in the present world, He who sent us,
being an infallible Prophet of that which is supremely profitable,
gave us in charge, by way of salutation before our words of
instruction, to announce to you, in order that if there be any son of
peace among you, peace may take hold of him through our teaching; but
if any of you will not receive it, then we, shaking off for a
testimony the road-dust of our feet, which we have borne through our
toils, and brought to you that you may be saved, will go to the abodes
and the cities of others. [974]
Footnotes
[973] [In Recognitions, ii. 20, this sentence occurs; but the opening
discourse of Peter is quite different, far more dignified and
consistent with the real character of the Apostle.--R.]
[974] Matt. x. 12, etc.; Mark. vi. 11, etc.; Luke. x. 5, etc. [Comp.
Recognitions, ii. 20, where the exordium is quite different,
presenting the righteousness of God.--R.]
Chapter XXXI.--Faith in God.
"And we tell you truly, it shall be more tolerable in the day of
judgment to dwell in the land of Sodom and Gomorrah, than in the place
of unbelief. In the first place, because you have not preserved of
yourselves what is reasonable; in the second place, because, hearing
the things concerning us, you have not come to us; and in the third
place, because you have disbelieved us when we have come to you.
Wherefore, being concerned for you, we pray of our own accord that our
peace may come upon you. If therefore ye will have it, you must
readily promise not to do injustice, and generously to bear wrong;
which the nature of man would not sustain, unless it first received
the knowledge of that which is supremely profitable, which is to know
the righteous nature of Him who is over all, that He defends and
avenges those who are wronged, and does good for ever to the pious.
Chapter XXXII.--Invitation.
"Do you, therefore, as thankful servants of God, perceiving of
yourselves what is reasonable, take upon you the manner of life that
is pleasing to Him, that so, loving Him, and being loved of Him, you
may enjoy good for ever. For to Him alone is it most possible to
bestow it, who gave being to things that were not, who created the
heavens, settled the earth, set bounds to the sea, stored up the
things that are in Hades, and filled all places with air.
Chapter XXXIII.--Works of Creation.
"He alone turned into the four contrary elements [975] the one, first,
simple substance. Thus combining them, He made of them myriads of
compounds, that, being turned into opposite natures, and mingled, they
might effect the pleasure of life from the combination of contraries.
In like manner, He alone, having created races of angels and spirits
by the Fiat of His will, peopled the heavens; as also He decked the
visible firmament with stars, to which also He assigned their paths
and arranged their courses. He compacted the earth for the production
of fruits. He set bounds to the sea, marking out a dwelling-place on
the dry land. [976]He stores up the things in Hades, designating it
as the place of souls; and He filled all places with air, that all
living creatures might be able to breathe safely in order that they
might live.
Footnotes
[975] This is rather a paraphrase than a strict translation.
[976] Various reading, "assigned it the sea as a habitation for
aquatic animals."
Chapter XXXIV.--Extent of Creation.
"O the great hand of the wise God, which doeth all in all! For a
countless multitude of birds have been made by Him, and those various,
differing in all respects from one another; I mean in respect of their
colours, beaks, talons, looks, senses, voices, and all else. And how
many different species of plants, distinguished by boundless variety
of colours, qualities, and scents! And how many animals on the land
and in the water, of which it were impossible to tell the figures,
forms, habitats, colour, food, senses, natures, multitude! Then also
the multitude and height of mountains, the varieties of stones, awful
caverns, fountains, rivers, marshes, seas, harbours, islands, forests,
and all the inhabited world, and places uninhabited!
Chapter XXXV.--"These are a Part of His Ways."
"And how many things besides are unknown, having eluded the sagacity
of men! And of those that are within our comprehension, who of
mankind knows the limit? I mean, how the heaven rolls, how the stars
are borne in their courses, and what forms they have, and the
subsistence of their being, [977] and what are their ethereal paths.
And whence the blasts of winds are borne around, and have different
energies; whence the fountains ceaselessly spring, and the rivers,
being ever flowing, run down into the sea, and neither is that
fountain emptied whence they come, nor do they fill that sea whither
they come! How far reaches the unfathomable depth of the boundless
Tartarus! Upon what the heaven is upborne which encircles all! How
the clouds spring from air, and are absorbed into air! What is the
nature of thunder and lightning, snow, hail, mist, ice, storms,
showers, hanging clouds! And how He makes plants and animals! And
these things, with all accuracy, continually perfected in their
countless varieties!
Footnotes
[977] Literally, "of their life," according to the idea prevalent of
old, that the heavenly bodies were living creatures.
Chapter XXXVI.--Dominion Over the Creatures.
"Therefore, if any one shall accurately scan the whole with reason, he
shall find that God has made them for the sake of man. For showers
fall for the sake of fruits, that man may partake of them, and that
animals may be fed, that they may be useful to men. And the sun
shines, that he may turn the air into four seasons, and that each time
may afford its peculiar service to man. And the fountains spring,
that drink may be given to men. And, moreover, who is lord over the
creatures, so far as is possible? Is it not man, who has received
wisdom to till the earth, to sail the sea: to make fishes, birds, and
beasts his prey; to investigate the course of the stars, to mine the
earth, to sail the sea; to build cities, to define kingdoms, to ordain
laws, to execute justice, to know the invisible God, to be cognizant
of the names of angels, to drive away demons, to endeavour to cure
diseases by medicines, to find charms against poison-darting serpents,
to understand antipathies?
Chapter XXXVII.--"Whom to Know is Life Eternal."
But if thou art thankful, O man, understanding that God is thy
benefactor in all things, thou mayest even be immortal, the things
that are made for thee having continuance through thy gratitude. And
now thou art able to become incorruptible, if thou acknowledge Him
whom thou didst not know, if thou love Him whom thou didst forsake, if
thou pray to Him alone who is able to punish or to save thy body and
soul. Wherefore, before all things, consider that no one shares His
rule, no one has a name in common with Him--that is, is called God.
For He alone is both called and is God. Nor is it lawful to think
that there is any other, or to call any other by that name. And if
any one should dare do so, eternal punishment of soul is his."
Chapter XXXVIII.--Simon's Challenge.
When Peter had thus spoken, Simon, at the outside of the crowd, cried
aloud: [978]"Why would you lie, and deceive the unlearned multitude
standing around you, persuading them that it is unlawful to think that
there are gods, and to call them so, when the books that are current
among the Jews say that there are many gods? [979]And now I wish,
in the presence of all, to discuss with you from these books on the
necessity of thinking that there are gods; first showing respecting
him whom you call God, that he is not the supreme and omnipotent
Being, inasmuch as he is without foreknowledge, imperfect, needy, not
good, and underlying many and innumerable grievous passions.
Wherefore, when this has been shown from the Scriptures, as I say, it
follows that there is another, not written of, foreknowing, perfect,
without want, good, removed from all grievous passions. But he whom
you call the Creator is subject to the opposite evils.
Footnotes
[978] [The reply of Simon in the Recognitions is quite different,
though the substance of this attack is given in the progress of this
discussion; see Recognitions, ii. 39.--R.]
[979] [The Ebionitic tendency appears in this representation of Simon,
as opposing the monotheism of the Old Testament. Comp. Recognitions,
ii. 38.--R.]
Chapter XXXIX.--Defects Ascribed to God.
"Therefore also Adam, being made at first after his likeness, is
created blind, and is said not to have knowledge of good or evil, and
is found a transgressor, and is driven out of paradise, and is
punished with death. In like manner also, he who made him, because he
sees not in all places, says with reference to the overthrow of Sodom,
`Come, and let us go down, and see whether they do according to their
cry which comes to me; or if not, that I may know.' [980]Thus he
shows himself ignorant. And in his saying respecting Adam, `Let us
drive him out, lest he put forth his hand and touch the tree of life,
and eat, and live for ever;' [981] in saying Lest he is ignorant; and
in driving him out lest he should eat and live for ever, he is also
envious. And whereas it is written that `God repented that he had
made man,' [982] this implies both repentance and ignorance. For this
reflection is a view by which one, through ignorance, wishes to
inquire into the result of the things which he wills, or it is the act
of one repenting on account of the event not being according to his
expectation. And whereas it is written, `And the Lord smelled a scent
of sweetness,' [983] it is the part of one in need; and his being
pleased with the fat of flesh is the part of one who is not good. But
his tempting, as it is written, `And God did tempt Abraham,' [984] is
the part of one who is wicked, and who is ignorant of the issue of the
experiment."
Footnotes
[980] Gen. xviii. 21.
[981] Gen. iii. 22.
[982] Gen. vi. 6.
[983] Gen. viii. 21.
[984] Gen. xxii. 1. [These objections from the anthropomorphism of
the Jewish Scriptures are not found in the Recognitions.--R.]
Chapter XL.--Peter's Answer.
In like manner Simon, by taking many passages from the Scriptures,
seemed to show that God is subject to every infirmity. And to this
Peter said: "Does he who is evil, and wholly wicked, love to accuse
himself in the things in which he sins? Answer me this." Then said
Simon: "He does not." Then said Peter: "How, then, can God be evil
and wicked, seeing that those evil things which have been commonly
written regarding Him, have been added by His own will!" Then said
Simon: "It may be that the charge against Him is written by another
power, and not according to His choice." Then said Peter: "Let us
then, in the first place, inquire into this. If, indeed, He has of
His own will accused Himself, as you formerly acknowledged, then He is
not wicked; but if it is done by another power, it must be inquired
and investigated with all energy who hath subjected to all evils Him
who alone is good."
Chapter XLI.--"Status Quæstionis."
Then said Simon: "You are manifestly avoiding the hearing of the
charge from the Scriptures against your God." Then Peter: "You
yourself appear to me to be doing this; for he who avoids the order of
inquiry, does not wish a true investigation to be made. Hence I, who
proceed in an orderly manner, and wish that the writer should first be
considered, am manifestly desirous to walk in a straight path." Then
Simon: "First confess that if the things written against the Creator
are true, he is not above all, since, according to the Scriptures, he
is subject to all evil; then afterwards we shall inquire as to the
writer." Then said Peter: "That I may not seem to speak against your
want of order through unwillingness to enter upon the investigation,
[985] I answer you. I say that if the things written against God are
true, they do not show that God is wicked." Then said Simon: "How
can you maintain that?"
Footnotes
[985] The text of this passage in all the editions is meaningless. It
becomes clear by change of punctuation.
Chapter XLII.--Was Adam Blind?
Then said Peter: "Because things are written opposite to those
sayings which speak evil of him; wherefore neither the one nor the
other can be confirmed." Then Simon: "How, then, is the truth to be
ascertained, of those Scriptures that say he is evil, or of those that
say he is good?" Then Peter: "Whatever sayings of the Scriptures are
in harmony with the creation that was made by Him are true, but
whatever are contrary to it are false." [986]Then Simon said: "How
can you show that the Scriptures contradict themselves?" And Peter
said: "You say that Adam was created blind, which was not so; for He
would not have pointed out the tree of the knowledge of good and evil
to a blind man, and commanded him not to taste of it." Then said
Simon: "He meant that his mind was blind." Then Peter: "How could
he be blind in respect of his mind, who, before tasting of the tree,
in harmony with Him who made him, imposed appropriate names on all the
animals?" Then Simon: "If Adam had foreknowledge, how did he not
foreknow that the serpent would deceive his wife?" Then Peter: "If
Adam had not foreknowledge, how did he give names to the sons of men
as they were born with reference to their future doings, calling the
first Cain (which is interpreted `envy'), who through envy killed his
brother Abel (which is interpreted `grief'), for his parents grieved
over him, the first slain?
Footnotes
[986] [Comp. ii. 38 and many other passages for this view of the
errors of Scripture. The test of truth as here stated is noteworthy.
It suggests some modern affinities.--R.]
Chapter XLIII.--God's Foreknowledge.
"But if Adam, being the work of God, had foreknowledge, much more the
God who created him. And that is false which is written that God
reflected, as if using reasoning on account of ignorance; and that the
Lord tempted Abraham, that He might know if he would endure it; and
that which is written, `Let us go down, and see if they are doing
according to the cry of them which cometh to me; and if not, that I
may know.' And, not to extend my discourse too far, whatever sayings
ascribe ignorance to Him, or anything else that is evil, being upset
by other sayings which affirm the contrary, are proved to be false.
But because He does indeed foreknow, He says to Abraham, `Thou shalt
assuredly know that thy seed shall be sojourners in a land that is not
their own; and they shall enslave them, and shall evil entreat them,
and humble them four hundred years. But the nation to which they
shall be in bondage will I judge, and after that they shall come out
hither with much property; but thou shalt depart to thy fathers with
peace, being nourished in a good old age; and in the fourth generation
they shall return hither, for the sins of the Amorites are hitherto
not filled up.' [987]
Footnotes
[987] Gen. xv. 13-16.
Chapter XLIV.--God's Decrees.
"But what? Does not Moses pre-intimate the sins of the people, and
predict their dispersion among the nations? But if He gave
foreknowledge to Moses, how can it be that He had it not Himself? But
He has it. And if He has it, as we have also shown, it is an
extravagant saying that He reflected, and that He repented, and that
He went down to see, and whatever else of this sort. Whatsoever
things being fore-known before they come to pass as about to befall,
take issue by a wise economy, without repentance.
Chapter XLV.--Sacrifices.
"But that He is not pleased with sacrifices, is shown by this, that
those who lusted after flesh were slain as soon as they tasted it, and
were consigned to a tomb, so that it was called the grave of lusts.
[988]He then who at the first was displeased with the slaughtering
of animals, not wishing them to be slain, did not ordain sacrifices as
desiring them; nor from the beginning did He require them. For
neither are sacrifices accomplished without the slaughter of animals,
nor can the first-fruits be presented. But how is it possible for Him
to abide in darkness, and smoke, and storm (for this also is written),
who created a pure heaven, and created the sun to give light to all,
and assigned the invariable order of their revolutions to innumerable
stars? Thus, O Simon, the handwriting of God--I mean the
heaven--shows the counsels of Him who made it to be pure and stable.
Footnotes
[988] That is, Kibroth-Hattaavah; Num. xi. 34.
Chapter XLVI.--Disparagements of God.
"Thus the sayings accusatory of the God who made the heaven are both
rendered void by the opposite sayings which are alongside of them, and
are refuted by the creation. For they were not written by a prophetic
hand. Wherefore also they appear opposite to the hand of God, who
made all things." Then said Simon: "How can you show this?"
Chapter XLVII.--Foreknowledge of Moses.
Then said Peter: "The law of God was given by Moses, without writing,
to seventy wise men, to be handed down, that the government might be
carried on by succession. But after that Moses was taken up, it was
written by some one, but not by Moses. For in the law itself it is
written, `And Moses died; and they buried him near the house of
Phogor, [989] and no one knows his sepulchre till this day.' But how
could Moses write that Moses died? And whereas in the time after
Moses, about 500 years or thereabouts, it is found lying in the temple
which was built, and after about 500 years more it is carried away,
and being burnt in the time of Nebuchadnezzar it is destroyed; and
thus being written after Moses, and often lost, even this shows the
foreknowledge of Moses, because he, foreseeing its disappearance, did
not write it; but those who wrote it, being convicted of ignorance
through their not foreseeing its disappearance, were not prophets."
[990]
Footnotes
[989] Deut. xxxiv. 6, LXX.
[990] [It is curious to find the post-exilian theory of the Pentateuch
in this place, put in the mouth of the Apostle Peter.--R.]
Chapter XLVIII.--Test of Truth.
Then said Simon: "Since, as you say, we must understand the things
concerning God by comparing them with the creation, how is it possible
to recognise the other things in the law which are from the tradition
of Moses, and are true, and are mixed up with these falsehoods?" Then
Peter said: "A certain verse has been recorded without controversy in
the written law, according to the providence of God, so as to show
clearly which of the things written are true and which are false."
Then said Simon: "Which is that? Show it us."
Chapter XLIX.--The True Prophet.
Then Peter said: "I shall tell you forthwith. It is written in the
first book of the law, towards the end: `A ruler shall not fail from
Judah, nor a leader from his thighs, until He come whose it is; and He
is the expectation of the nations.' [991]If, therefore, any one can
apprehend Him who came after the failure of ruler and leader from
Judah, and who was to be expected by the nations, he will be able by
this verse to recognise Him as truly having come; [992] and believing
His teaching, he will know what of the Scriptures are true and what
are false." Then said Simon: "I understand that you speak of your
Jesus as Him who was prophesied of by the scripture. Therefore let it
be granted that it is so. Tell us, then, how he taught you to
discriminate the Scriptures."
Footnotes
[991] Gen. xlix. 10.
[992] From the amended reading of Davis.
Chapter L.--His Teaching Concerning the Scriptures.
Then Peter: "As to the mixture of truth with falsehood, [993] I
remember that on one occasion He, finding fault with the Sadducees,
said, `Wherefore ye do err, not knowing the true things of the
Scriptures; and on this account ye are ignorant of the power of God.'
[994]But if He cast up to them that they knew not the true things
of the Scriptures, it is manifest that there are false things in
them. And also, inasmuch as He said, `Be ye prudent money-changers,'
[995] it is because there are genuine and spurious words. And whereas
He said, `Wherefore do ye not perceive that which is reasonable in the
Scriptures?' He makes the understanding of him stronger who
voluntarily judges soundly.
Footnotes
[993] [Comp. Homily II. 40. The attitude of Peter, as here
represented, disparaging the Old Testament, appearing to exalt the
author of Christ's teachings, and yet ignoring the claims of His
Person and Work, seeks its justification in rationalistic
interpretation. The attitude is not an uncommon one at present.--R.]
[994] Matt. xxii. 29. [Misquoted and misapplied here, as in Homily
II. 51.--R.]
[995] This is frequently quoted as a saying of Christ. It is probably
from one of the apocryphal Gospels. [Comp. Homily II. 51.--R.]
Chapter LI.--His Teaching Concerning the Law.
"And His sending to the scribes and teachers of the existing
Scriptures, as to those who knew the true things of the law that then
was, is well known. And also that He said, `I am not come to destroy
the law,' [996] and yet that He appeared to be destroying it, is the
part of one intimating that the things which He destroyed did not
belong to the law. And His saying, `The heaven and the earth shall
pass away, but one jot or one tittle shall not pass from the law,'
[997] intimated that the things which pass away before the heaven and
the earth do not belong to the law in reality.
Footnotes
[996] Matt. v. 17.
[997] Matt. v. 18.
Chapter LII.--Other Sayings of Christ.
"Since, then, while the heaven and the earth still stand, sacrifices
have passed away, and kingdoms, and prophecies among those who are
born of woman, and such like, as not being ordinances of God; hence
therefore He says, `Every plant which the heavenly Father has not
planted shall be rooted up.' [998]Wherefore He, being the true
Prophet, said, `I am the gate of life; [999] he who entereth through
me entereth into life,' there being no other teaching able to save.
Wherefore also He cried, and said, `Come unto me, all who labour,'
[1000] that is, who are seeking the truth, and not finding it; and
again, `My sheep hear my voice;' [1001] and elsewhere, `Seek and
find,' [1002] since the truth does not lie on the surface.
Footnotes
[998] Matt. xv. 13.
[999] John x. 9.
[1000] Matt. xi. 28.
[1001] John x. 3.
[1002] Matt. vii. 7.
Chapter LIII.--Other Sayings of Christ.
"But also a witnessing voice was heard from heaven, saying, `This is
my beloved Son, in whom I am well pleased; hear Him.' [1003]And in
addition to this, willing to convict more fully of error the prophets
from whom they asserted that they had learned, He proclaimed that they
died desiring the truth, but not having learned it, saying, `Many
prophets and kings desired to see what ye see, and to hear what you
hear; and verily I say to you, they neither saw nor heard.' [1004]
Still further He said, `I am he concerning whom Moses prophesied,
saying, A Prophet shall the Lord our God raise unto you of your
brethren, like unto me: Him hear in all things; and whosoever will
not hear that Prophet shall die.' [1005]
Footnotes
[1003] Matt. xvii. 5.
[1004] Matt. xiii. 17; Luke x. 24.
[1005] Deut. xviii. 15-19; Acts iii. 22; vii. 37.
Chapter LIV.--Other Sayings.
"Whence it is impossible without His teaching to attain to saving
truth, though one seek it for ever where the thing that is sought is
not. But it was, and is, in the word of our Jesus. Accordingly, He,
knowing the true things of the law, said to the Sadducees, asking on
what account Moses permitted to marry seven, [1006] `Moses gave you
commandments according to your hard-heartedness; for from the
beginning it was not so: for He who created man at first, made him
male and female.' [1007]
Footnotes
[1006] [A curious confusion of two Gospel narratives, mistaking the
significance of both.--R.]
[1007] Matt. xix. 8; Mark x. 5, 6.
Chapter LV.--Teaching of Christ.
"But to those who think, as the Scriptures teach, that God swears, He
said, `Let your yea be yea, and nay, nay; for what is more than these
is of the evil one.' [1008]And to those who say that Abraham and
Isaac and Jacob are dead, He said, `God is not of the dead, but of the
living.' [1009]And to those who suppose that God tempts, as the
Scriptures say, He said, `The tempter is the wicked one,' [1010] who
also tempted Himself. To those who suppose that God does not
foreknow, He said, `For your heavenly Father knoweth that ye need all
these things before ye ask Him.' [1011]And to those who believe, as
the Scriptures say, that He does not see all things, He said, `Pray in
secret, and your Father, who seeth secret things, will reward you.'
[1012]
Footnotes
[1008] Matt. v. 37.
[1009] Matt. xxii. 32; Mark xii. 27; Luke xx. 38.
[1010] Perhaps Matt. xiii. 39.
[1011] Matt. vi. 8, 32.
[1012] Matt. vi. 6.
Chapter LVI.--Teaching of Christ.
"And to those who think that He is not good, as the Scriptures say, He
said, `From which of you shall his son ask bread, and he will give him
a stone; or shall ask a fish, and he will give him a serpent? If ye
then, being evil, know to give good gifts to your children, how much
more shall your heavenly Father give good things to those who ask Him,
and to those who do His will!' [1013]But to those who affirmed that
He was in the temple, He said, `Swear not by heaven, for it is God's
throne; nor by the earth, for it is the footstool of His feet.' [1014]
And to those who supposed that God is pleased with sacrifices, He
said, `God wishes mercy, and not sacrifices' [1015] --the knowledge of
Himself, and not holocausts.
Footnotes
[1013] Matt. vii. 9-11.
[1014] Matt. v. 34, 35.
[1015] Matt. ix. 13; xii. 7. [Comp. Hos. vi. 6.--R.]
Chapter LVII.--Teaching of Christ.
"But to those who are persuaded that He is evil, as the Scriptures
say, He said, `Call not me good, for One only is good.' [1016]And
again, `Be ye good and merciful, as your Father in the heavens, who
makes the sun rise on good and evil men, and brings rain upon just and
unjust.' [1017]But to those who were misled to imagine many gods,
as the Scriptures say, He said, `Hear, O Israel; the Lord your God is
one Lord.'" [1018]
Footnotes
[1016] Matt. xix. 17; Mark x. 18; Luke xviii. 19.
[1017] Matt. v. 44, 45.
[1018] Mark xii. 29. [Comp. Deut. vi. 4.--R.]
Chapter LVIII.--Flight of Simon.
Therefore Simon, perceiving that Peter was driving him to use the
Scriptures as Jesus taught, was unwilling that the discussion should
go into the doctrine concerning God, even although Peter had changed
the discussion into question and answer, as Simon himself asked.
However, the discussion occupied three days. [1019]And while the
fourth was dawning, he set off darkling as far as Tyre of Phoenicia.
[1020]And not many days after, some of the precursors came and said
to Peter: "Simon is doing great miracles in Tyre, and disturbing many
of the people there; and by many slanders he has made you to be
hated."
Footnotes
[1019] [The three days' discussion is detailed in Recognitions, ii.
20-iii. 48; the account here is confined to the first day.--R.]
[1020] [Comp. Recognitions, iii. 73. The historical incidents of the
two narratives vary greatly from this point onward.--R.]
Chapter LIX.--Peter's Resolution to Follow.
Peter, hearing this, on the following night assembled the multitude of
hearers; and as soon as they were come together, he said: "While I am
going forth to the nations which say that there are many gods, to
teach and to preach that God is one, who made heaven and earth, and
all things that are in them, in order that they may love Him and be
saved, evil has anticipated me, and by the very law of conjunction has
sent Simon before me, in order that these men, if they shall cease to
say that there are many gods, disowning those upon earth that are
called gods, may think that there are many gods in heaven; so that,
not feeling the excellency of the monarchy, they may perish with
eternal punishment. And what is most dreadful, since true doctrine
has incomparable power, he forestalls me with slanders, and persuades
them to this, not even at first to receive me; lest he who is the
slanderer be convicted of being himself in reality a devil, and the
true doctrine be received and believed. Therefore I must quickly
catch him up, lest the false accusation, through gaining time, wholly
get hold of all men.
Chapter LX.--Successor to Be Appointed.
"Since, therefore, it is necessary to set apart some one instead of me
to fill my place, let us all with one consent pray to God, that He
would make manifest who amongst us is the best, that, sitting in the
chair of Christ, he may piously rule His Church. Who, then, shall be
set apart? For by the counsel of God that man is set forth as
blessed, `whom his Lord shall appoint over the ministry of his
fellow-servants, to give them their meat in their season, not thinking
and saying in his heart, My Lord delayeth His coming, and who shall
not begin to beat his fellow-servants, eating and drinking with
harlots and drunkards. And the Lord of that servant shall come in an
hour when he doth not look for Him, and in a day when he is not aware,
and shall cut him in sunder, and shall assign his unfaithful part with
the hypocrites.' [1021]
Footnotes
[1021] Matt. xxiv. 45-50.
Chapter LXI.--Monarchy.
"But if any one of those present, being able to instruct the ignorance
of men, shrink from it, thinking only of his own ease, let him expect
to hear this sentence: `O wicked and slothful servant, thou oughtest
to have given my money to the exchangers, and I at my coming should
have got my own. Cast out the unprofitable servant into the outer
darkness.' [1022]And with good reason; `for,' says He, `it is
thine, O man, to prove my words, as silver and money are proved among
the exchangers.' [1023]Therefore the multitude of the faithful
ought to obey some one, that they may live in harmony. For that which
tends to the government of one person, in the form of monarchy,
enables the subjects to enjoy peace by means of good order; but in
case of all, through desire of ruling, being unwilling to submit to
one only, they must altogether fall by reason of division.
Footnotes
[1022] Matt. xxv. 27-30.
[1023] Probably from an apocryphal Gospel.
Chapter LXII.--Obedience Leads to Peace.
"But, further, let the things that are happening before your eyes
persuade you; how wars are constantly arising through there being now
many kings all over the earth. For each one holds the government of
another as a pretext for war. But if one were universal superior, he,
having no reason why he should make war, would have perpetual peace.
In short, therefore, to those who are thought worthy of eternal life,
God appoints one universal King in the world that shall then be, that
by means of monarchy there may be unfailing peace. It behoves all,
therefore, to follow some one as a leader, honouring him as the image
of God; and it behoves the leader to be acquainted with the road that
entereth into the holy city.
Chapter LXIII.--Zacchæus Appointed.
"But of those who are present, whom shall I choose but Zacchæus,
[1024] to whom also the Lord went in [1025] and rested, judging him
worthy to be saved?" And having said this, he laid his hand upon
Zacchæus, who stood by, and forced him to sit down in his own chair.
But Zacchæus, falling at his feet, begged that he would permit him to
decline the rulership; promising, at the same time, and saying,
"Whatever it behoves the ruler to do, I will do; only grant me not to
have this name; for I am afraid of assuming the name of the rulership,
for it teems with bitter envy and danger."
Footnotes
[1024] [Comp. Recognitions, iii. 66. The account here is much
fuller.--R.]
[1025] Luke xix. 5, etc.
Chapter LXIV.--The Bishopric.
Then Peter said: "If you are afraid of this, do not be called Ruler,
but The Appointed One, the Lord having permitted you to be so called,
when He said, `Blessed is that man whom his Lord shall Appoint to the
ministry of his fellow-servants.' [1026]But if you wish it to be
altogether unknown that you have authority of administration, you seem
to me to be ignorant that the acknowledged authority of the president
has great influence as regards the respect of the multitude. For
every one obeys him who has received authority, having conscience as a
great constraint. And are you not well aware that you are not to rule
as the rulers of the nations, but as a servant ministering to them, as
a father to the oppressed, visiting them as a physician, guarding them
as a shepherd,--in short, taking all care for their salvation? And do
you think that I am not aware what labours I compel you to undertake,
desiring you to be judged by multitudes whom it is impossible for any
one to please? But it is most possible for him who does well to
please God. Wherefore I entreat you to undertake it heartily, by God,
by Christ, for the salvation of the brethren, for their ordering, and
your own profit.
Footnotes
[1026] Luke xii. 42.
Chapter LXV.--Nolo Episcopari
"And consider this other thing, that in proportion as there is labour
and danger in ruling the Church of Christ, so much greater is the
reward. And yet again the greater is also the punishment to him who
can, and refuses. I wish, therefore, knowing that you are the best
instructed of my attendants, to turn to account those noble powers of
judging with which you have been entrusted by the Lord, in order that
you may be saluted with the Well done, good and faithful servant, and
not be found fault with, and declared liable to punishment, like him
who hid the one talent. But if you will not be appointed a good
guardian of the Church, point out another in your stead, more learned
and more faithful than yourself. But you cannot do this; for you
associated with the Lord, and witnessed His marvellous doings, and
learned the administration of the Church.
Chapter LXVI.--Danger of Disobedience.
"And your work is to order what things are proper; and that of the
brethren is to submit, and not to disobey. Therefore submitting they
shall be saved, but disobeying they shall be punished by the Lord,
because the president is entrusted with the place of Christ.
Wherefore, indeed, honour or contempt shown to the president is handed
on to Christ, and from Christ to God. And this I have said, that
these brethren may not be ignorant of the danger they incur by
disobedience to you, because whosoever disobeys your orders, disobeys
Christ; and he who disobeys Christ offends God.
Chapter LXVII.--Duties of Church Office-Bearers.
"It is necessary, therefore, that the Church, as a city built upon a
hill, have an order approved of God, and good government. In
particular, let the bishop, as chief, be heard in the things which he
speaks; and let the elders give heed that the things ordered be done.
Let the deacons, going about, look after the bodies and the souls of
the brethren, and report to the bishop. Let all the rest of the
brethren bear wrong patiently; but if they wish judgment to be given
concerning wrongs done to them, let them be reconciled in presence of
the elders; and let the elders report the reconciliation to the
bishop.
Chapter LXVIII.--"Marriage Always Honourable."
"And let them inculcate marriage not only upon the young, but also
upon those advanced in years, lest burning lust bring a plague upon
the Church by reason of whoredom or adultery. For, above every other
sin, the wickedness of adultery is hated by God, because it not only
destroys the person himself who sins, but those also who eat and
associate with him. For it is like the madness of a dog, because it
has the nature of communicating its own madness. For the sake of
chastity, therefore, let not only the elders, but even all, hasten to
accomplish marriage. For the sin of him who commits adultery
necessarily comes upon all. Therefore, to urge the brethren to be
chaste, this is the first charity. For it is the healing of the
soul. For the nourishment of the body is rest.
Chapter LXIX.--"Not Forsaking the Assembling of Yourselves Together."
"But if you love your brethren, take nothing from them, but share with
them such things as ye have. Feed the hungry; give drink to the
thirsty; clothe the naked; visit the sick; so far as you can, help
those in prison; receive strangers gladly into your own abodes; hate
no one. And how you must be pious, your own mind will teach you,
judging rightly. But before all else, if indeed I need say it to you,
come together frequently, if it were every hour, especially on the
appointed days of meeting. For if you do this, you are within a wall
of safety. For disorderliness is the beginning of perdition. Let no
one therefore forsake the assembly on the ground of envy towards a
brother. For if any one of you forsake the assembly, he shall be
regarded as of those who scatter the Church of Christ, and shall be
cast out with adulterers. For as an adulterer, under the influence of
the spirit that is in him, he separates himself on some pretext, and
gives place to the wicked one against himself,--a sheep for the
stealing, as one found outside the fold. [1027]
Footnotes
[1027] There seems to be a corruption of the text here, but the
general meaning is evident enough.
Chapter LXX.--"Hear the Bishop."
"However, hear your bishop, and do not weary of giving all honour to
him; knowing that, by showing it to him, it is borne to Christ, and
from Christ it is borne to God; and to him who offers it, is requited
manifold. [1028]Honour, therefore, the throne of Christ. For you
are commanded even to honour the chair of Moses, and that although
they who occupy it are accounted sinners. [1029]And now I have said
enough to you; and I deem it superfluous to say to him how he is to
live unblameably, since he is an approved disciple of Him who taught
me also.
Footnotes
[1028] There are several conjectural readings of this sentence. We
have not exactly followed anyone of them, but have ventured on a
conjecture of our own.
[1029] Matt. xxiii. 2, 3.
Chapter LXXI.--Various Duties of Christians.
"But, brethren, there are some things that you must not wait to hear,
but must consider of yourselves what is reasonable. Zacchæus alone
having given himself up wholly to labour for you, and needing
sustenance, and not being able to attend to his own affairs, how can
he procure necessary support? Is it not reasonable that you are to
take forethought for his living? not waiting for his asking you, for
this is the part of a beggar. But he will rather die of hunger than
submit to do this. And shall not you incur punishment, not
considering that the workman is worthy of his hire? And let no one
say: Is, then, the word sold which was freely given? Far be it. For
if any one has the means of living, and takes anything, he sells the
word; but if he who has not takes support in order to live--as the
Lord also took at supper and among His friends, having nothing, though
He alone is the owner of all things--he sins not. Therefore suitably
honour elders, catechists, useful deacons, widows who have lived well,
orphans as children of the Church. But wherever there is need of any
provision for an emergency, contribute all together. Be kind one to
another, not shrinking from the endurance of anything whatever for
your own salvation."
Chapter LXXII.--Ordination
And having thus spoken, he placed his hand upon Zacchæus, saying, "O
Thou Ruler and Lord of all, Father and God, do Thou guard the shepherd
with the flock. Thou art the cause, Thou the power. We are that
which is helped; Thou the helper, the physician, the saviour, the
wall, the life, the hope, the refuge, the joy, the expectation, the
rest. In a word, Thou art all things to us. In order to the eternal
attainment of salvation, do Thou co-operate, preserve, protect. Thou
canst do all things. For Thou art the Ruler of rulers, the Lord of
lords, the Governor of kings. Do Thou give power to the president to
loose what ought to be loosed, to bind what ought to be bound. Do
Thou make him wise. Do Thou, as by His name, protect the Church of
Thy Christ as a fair bride. For Thine is eternal glory. Praise to
the Father and the Son and the Holy Ghost to all ages. Amen."
Chapter LXXIII.--Baptisms.
And having thus spoken, he afterwards said: "Whoever of you wish to
be baptized, begin from to-morrow to fast, and have hands laid upon
you day by day, and inquire about what matters you please. For I mean
still to remain with you ten days." And after three days, having
begun to baptize, he called me, and Aquila, and Nicetas, and said to
us: "As I am going to set out for Tyre after seven days, I wish you
to go away this very day, and to lodge secretly with Bernice the
Canaanite, the daughter of Justa, and to learn from her, and write
accurately to me what Simon is about. For this is of great
consequence to me, that I may prepare myself accordingly. Therefore
depart straightway in peace." And leaving him baptizing, as he
commanded, we preceded him to Tyre of Phoenicia.
.
Homily IV.
Chapter I.--Bernice's Hospitality.
Thus I Clement, departing from Cæsarea Stratonis, together with
Nicetas and Aquila, entered into Tyre of Phoenicia; [1030] and
according to the injunction of Peter, who sent us, we lodged with
Bernice, the daughter of Justa the Canaanitess. She received us most
joyfully; and striving with much honour towards me, and with affection
towards Aquila and Nicetas, and speaking freely as a friend, through
joy she treated us courteously, and hospitably urged us to take bodily
refreshment. Perceiving, therefore, that she was endeavouring to
impose a short delay upon us, I said: "You do well, indeed, to busy
yourself in fulfilling the part of love; but the fear of our God must
take the precedence of this. For, having a combat on hand on behalf
of many souls, we are afraid of preferring our own ease before their
salvation.
Footnotes
[1030] [In the Recognitions (iv. 1) mention is made of Clement and
others accompanying Peter to Dora, Ptolemais, Tyre, Sidon, and Berytus
(Beyrout), but no record is made of any discourses. In Homilies
IV.-VII. the details of this journey are given, but with variation in
some particulars. These Homilies are peculiar, in form, to this work;
but much of the matter occurs in the Recognitions, in the final
discussion with the father of Clement.--R.]
Chapter II.--Simon's Practices.
"For we hear that Simon the magician, being worsted at Cæsarea in the
discussion with our lord Peter, immediately hastened hither, and is
doing much mischief. For he is slandering Peter, in opposition to
truth, to all the adversaries, and stealing away the souls of the
multitude. For he being a magician, calls him a magician; and he
being a deceiver, proclaims him as a deceiver. And although in the
discussions he was beaten in all points, and fled, yet he says that he
was victorious; and he constantly charges them that they ought not to
listen to Peter,--as if, forsooth, he were anxious that they may not
be fascinated by a terrible magician.
Chapter III.--Object of the Mission.
"Therefore our lord Peter, having learned these things, has sent us to
be investigators of the things that have been told him; that if they
be so, we may write to him and let him know, so that he may come and
convict him face to face of the accusations that he has uttered
against him. Since, therefore, danger on the part of many souls lies
before us, on this account we must neglect bodily rest for a short
time; and we would learn truly from you who live here, whether the
things which we have heard be true. Now tell us particularly."
Chapter IV.--Simon's Doings.
But Bernice, being asked, said: "These things are indeed as you have
heard; and I will tell you other things respecting this same Simon,
which perhaps you do not know. For he astonishes the whole city every
day, by making spectres and ghosts appear in the midst of the
market-place; and when he walks abroad, statues move, and many shadows
go before him, which, he says, are souls of the dead. And many who
attempted to prove him an impostor he speedily reconciled to him; and
afterwards, under pretence of a banquet, having slain an ox, and given
them to eat of it, he infected them with various diseases, and
subjected them to demons. And in a word, having injured many, and
being supposed to be a god, he is both feared and honoured." [1031]
Footnotes
[1031] [Comp. Acts viii. 9-11.--R.]
Chapter V.--Discretion the Better Part of Valour.
"Wherefore I do not think that any one will be able to quench such a
fire as has been kindled. For no one doubts his promises; but every
one affirms that this is so. Wherefore, lest you should expose
yourselves to danger, I advise you not to attempt anything against him
until Peter come, who alone shall be able to resist such a power,
being the most esteemed disciple of our Lord Jesus Christ. For so
much do I fear this man, that if he had not elsewhere been vanquished
in disputing with my lord Peter, I should counsel you to persuade even
Peter himself not to attempt to oppose Simon."
Chapter VI.--Simon's Departure.
Then I said: "If our lord Peter did not know that he himself alone
can prevail against this power, he would not have sent us before him
with orders to get information secretly concerning Simon, and to write
to him." Then, as evening had come on, we took supper, [1032] and
went to sleep. But in the morning, one of Bernice's friends came and
said that Simon had set sail for Sidon, and that he had left behind
him Appion Pleistonices, [1033] --a man of Alexandria, a grammarian by
profession, whom I knew as being a friend of my father; and a certain
astrologer, Annubion the Diospolitan, and Athenodorus the Athenian,
attached to the doctrine of Epicurus. And we, having learned these
things concerning Simon, in the morning wrote and despatched a letter
to Peter, and went to take a walk.
Footnotes
[1032] Literally, "partook of salt."
[1033] This epithet means, "the conqueror of very many." Suidas makes
Appion the son of Pleistonices. [Comp. Recognitions, x. 52. It is
evident that the writer has in mind Apion, the opponent of the Jews,
against whom Josephus wrote his treatise. Compare the statement of
Homily V. 2. The entire discussion with Appion, extending over
Homilies IV.-VI. is peculiar to this narrative, though much of the
argument occurs in the discussion of Clement with his father
(Recognitions, x.). Appion and Annubion are introduced in
Recognitions, x. 52, but not as disputants. The discussion here is
constructed with much skill.--R.]
Chapter VII.--Appion's Salutation.
And Appion met us, not only with the two companions just named, but
with about thirty other men. And as soon as he saw me, he saluted and
kissed me, and said, "This is Clement, of whose noble birth and
liberal education I have often told you; for he, being related to the
family of Tiberius Cæsar, and equipped with all Grecian learning, has
been seduced by a certain barbarian called Peter to speak and act
after the manner of the Jews. Wherefore I beg of you to strive
together with me for the setting of him right. And in your presence I
now ask him. Let him tell me, since he thinks that he has devoted
himself to piety, whether he is not acting most impiously, in
forsaking the customs of his country, and falling away to those of the
barbarians."
Chapter VIII.--A Challenge.
I answered: "I accept, indeed, your kindly affection towards me, but
I take exception to your ignorance. For your affection is kindly,
because you wish to continue in those customs which you consider to be
good. But your inaccurate knowledge strives to lay a snare for me,
under the guise of friendship." Then said Appion: "Does it seem to
you to be ignorance, that one should observe the customs of his
fathers, and judge after the manner of the Greeks?" Then I answered:
"It behoves one who desires to be pious not altogether to observe the
customs of his fathers; but to observe them if they be pious, and to
shake them off if they be impious. For it is possible that one who is
the son of an impious father, if he wishes to be pious, should not
desire to follow the religion of his father." [1034]Then answered
Appion: "What then? Do you say that your father was a man of an evil
life?" Then said I: "He was not of an evil life, but of an evil
opinion." Then Appion: "I should like to know what was his evil
apprehension." Then said I: "Because he believed the false and
wicked myths of the Greeks." Then Appion asked: "What are these
false and evil myths of the Greeks?" Then I said: "The wrong opinion
concerning the gods, which, if you will bear with me, you shall hear,
with those who are desirous to learn.
Footnotes
[1034] We have adopted the emendation of Wieseler, who reads sebasmati
for sebasmata. He also proposes ethei (habit) instead of sebasmati .
The readings in the mss. vary.
Chapter IX.--Unworthy Ends of Philosophers.
"Wherefore, before beginning our conversation, let us now withdraw
into some quieter place, and there I shall converse with you. And the
reason why I wish to speak privately is this, because neither the
multitude, nor even all the philosophers, approach honestly to the
judgment of things as they are. For we know many, even of those who
pride themselves on their philosophy, who are vainglorious, or who
have put on the philosopher's robe for the sake of gain, and not for
the sake of virtue itself; and they, if they do not find that for
which they take to philosophy, turn to mockery. Therefore, on account
of such as these, let us choose some place fit for private
conference."
Chapter X.--A Cool Retreat.
And a certain one amongst them--a rich man, and possessing a garden of
evergreen plants [1035] --said: "Since it is very hot, let us retire
for a little from the city to my gardens." Accordingly they went
forth, and sat down in a place where there were pure streams of cool
water, and a green shade of all sorts of trees. There I sat
pleasantly, and the others round about me; and they being silent,
instead of a verbal request made to me, showed by their eager looks to
me that they required the proof of my assertion. And therefore I
proceeded to speak thus:--
Footnotes
[1035] The text here is corrupt. If we adopt Lobeck's emendation of
pammiouson into pamplousion, the literal translation is, "possessing a
property around him continually rich in leaves." [The offer of this
man has a partial parallel in Recognitions, viii. 35-38.--R.]
Chapter XI.--Truth and Custom.
"There is a certain great difference, O men of Greece, between truth
and custom. For truth is found when it is honestly sought; but
custom, whatsoever be the character of the custom received, whether
true or false, is strengthened by itself without the exercise of
judgment; and he who has received it is neither pleased with it as
being true, nor grieved with it as false. For such an one has
believed not by judgment, but by prejudice, resting his own hope on
the opinion of those who have lived before him on a mere
peradventure. And it is not easy to cast off the ancestral garment,
though it be shown to himself to be wholly foolish and ridiculous.
Chapter XII.--Genesis.
"Therefore I say that the whole learning of the Greeks is a most
dreadful fabrication of a wicked demon. For they have introduced many
gods of their own, and these wicked, and subject to all kinds of
passion; so that he who wishes to do the like things may not be
ashamed, which belongs to a man, having as an example the wicked and
unquiet lives of the mythological gods. And through his not being
ashamed, such an one affords no hope of his repenting. And others
have introduced fate, which is called genesis, contrary to which no
one can suffer or do anything. This, therefore, also is like to the
first. For any one who thinks that no one has aught to do or suffer
contrary to genesis easily falls into sin; and having sinned, he does
not repent of his impiety, holding it as his apology that he was borne
on by genesis to do these things. And as he cannot rectify genesis,
he has no reason to be ashamed of the sins he commits. [1036]
Footnotes
[1036] [Compare the discussion on Genesis in Homily XIV. 3, etc., but
especially the full arguments in Recognitions, viii., ix.--R.]
Chapter XIII.--Destiny.
"And others introduce an unforeseeing destiny, as if all things
revolved of their own accord, without the superintendence of any
master. But thus to think these things is, as we have said, the most
grievous of all opinions. For, as if there were no one superintending
and fore-judging and distributing to every one according to his
deserving, they easily do everything as they can through
fearlessness. Therefore those who have such opinions do not easily,
or perhaps do not at all, live virtuously; for they do not foresee the
danger which might have the effect of converting them. But the
doctrine of the barbarous Jews, as you call them, is most pious,
introducing One as the Father and Creator of all this world, by nature
good and righteous; good, indeed, as pardoning sins to those who
repent; but righteous, as visiting to every one after repentance
according to the worthiness of his doings.
Chapter XIV.--"Doctrine According to Godliness."
"This doctrine, even if it also be mythical, being pious, would not be
without advantage for this life. For every one, in expectation of
being judged by the all-seeing God, receives the greater impulse
towards virtue. But if the doctrine be also true, it withdraws him
who has lived virtuously from eternal punishment, and endows him with
eternal and unspeakable blessings from God.
Chapter XV.--Wickedness of the Gods.
"But I return to the foremost doctrine of the Greeks, that which
states in stories [1037] that there are gods many, and subject to all
kinds of passions. And not to spend much time upon things that are
clear, referring to the impious deeds of every one of those who are
called gods, I could not tell all their amours; those of Zeus and
Poseidon, of Pluto and Apollo, of Dionysus and Hercules, and of them
all singly. [1038]And of these you are yourselves not ignorant, and
have been taught their manners of life, being instructed in the
Grecian learning, that, as competitors with the gods, you might do
like things.
Footnotes
[1037] muthologousan.
[1038] [See Homily V. 11-15, and comp. Recognitions, x. 20.--R.]
Chapter XVI.--Wickedness of Jupiter.
"But I shall begin with the most royal Zeus, whose father Kronos,
having, as you say, devoured his own children, and having shorn off
the members of his father Uranus with a sickle of adamant, showed to
those who are zealous for the mysteries of the gods an example of
piety towards parents and of love towards children. And Jupiter
himself bound his own father, and imprisoned him in Tartarus; and he
also punishes the other gods. [1039]And for those who wish to do
things not to be spoken of, he begat Metis, and devoured her. But
Metis was seed; for it is impossible to devour a child. And for an
excuse to abusers of themselves with mankind, he carries away
Ganymedes. And as a helper of adulterers in their adultery, he is
often found an adulterer. And to those who wish to commit incest with
sisters, he sets the example in his intercourse with his sisters Hera
and Demeter, and the heavenly Aphrodite, whom some call Dodona. [1040]
And to those who wish to commit incest with their daughters, there
is a wicked example from his story, in his committing incest with
Persephone. But in myriads of instances he acted impiously, that by
reason of his excessive wickedness the fable of his being a god might
be received by impious men.
Footnotes
[1039] Wieseler proposes theious instead of theous; and he punishes
his uncles also , as in vi. 2, 21.
[1040] This is properly regarded as a mistake for Dione, or Didone,
which is another form of the name Dione.
Chapter XVII.--"Their Makers are Like Unto Them."
"You will hold it reasonable for ignorant men to be moderately
indignant at these fancies. But what must we say to the learned, some
of whom, professing themselves to be grammarians and sophists, affirm
that these acts are worthy of gods? For, being themselves
incontinent, they lay hold of this mythical pretext; and as imitators
of the gods, [1041] they practise unseemly things with freedom.
Footnotes
[1041] Lit. "of those who are superior or better."
Chapter XVIII.--Second Nature.
"On this account, they who live in the country sin much less than they
do, not having been indoctrinated in those things in which they have
been indoctrinated who dare do these things, having learned from evil
instruction to be impious. For they who from their childhood learn
letters by means of such fables, while their soul is yet pliant,
engraft the impious deeds of those who are called gods into their own
minds; whence, when they are grown up, they ripen fruit, like evil
seeds cast into the soul. And what is worst of all, the rooted
impurities cannot be easily cut down, when they are perceived to be
bitter by them when they have attained to manhood. For every one is
pleased to remain in those habits which he forms in childhood; and
thus, since custom is not much less powerful than nature, they become
difficult to be converted to those good things which were not sown in
their souls from the beginning.
Chapter XIX.--"Where Ignorance is Bliss."
"Wherefore it behoves the young not to be satisfied with those
corrupting lessons, and those who are in their prime should carefully
avoid listening to the mythologies of the Greeks. For lessons about
their gods are much worse than ignorance, as we have shown from the
case of those dwelling in the country, who sin less through their not
having been instructed by Greeks. Truly, such fables of theirs, and
spectacles, and books, ought to be shunned, and if it were possible,
even their cities. For those who are full of evil learning, even with
their breath infect as with madness those who associate with them,
with their own passions. And what is worst, whoever is most
instructed among them, is so much the more turned from the judgment
which is according to nature.
Chapter XX.--False Theories of Philosophers.
"And some of those amongst them who even profess to be philosophers,
assert that such sins are indifferent, and say that those who are
indignant at such practices are senseless. [1042]For they say that
such things are not sins by nature, but have been proscribed by laws
made by wise men in early times, through their knowing that men,
through the instability of their minds, being greatly agitated on
these accounts, wage war with one another; for which reason, wise men
have made laws to proscribe such things as sins. But this is a
ridiculous supposition. For how can they be other than sins, which
are the cause of tumults, and murders, and every confusion? For do
not shortcomings of life [1043] and many more evils proceed from
adultery?
Footnotes
[1042] [Compare the argument against the philosophers, as put in the
mouth of the Apostle, in Recognitions, x. 48-50.--R.]
[1043] The Vatican ms. inserts here, "upturning of houses, magic
practices, deceptions, perplexities."
Chapter XXI.--Evils of Adultery.
"But why, it is said, if a man is ignorant of his wife's being an
adulteress, is he not indignant, enraged, distracted? why does he not
make war? Thus these things are not evil by nature, but the
unreasonable opinion of men make them terrible. But I say, that even
if these dreadful things do not occur, it is usual for a woman,
through association with an adulterer, either to forsake her husband,
or if she continue to live with him, to plot against him, or to bestow
upon the adulterer the goods procured by the labour of her husband;
and having conceived by the adulterer while her husband is absent, to
attempt the destruction of that which is in her womb, through shame of
conviction, and so to become a child-murderer; or even, while
destroying it, to be destroyed along with it. But if while her
husband is at home she conceives by the adulterer and bears a child,
the child when he grows up does not know his father, and thinks that
he is his father who is not; and thus he who is not the father, at his
death leaves his substance to the child of another. And how many
other evils naturally spring from adultery! And the secret evils we
do not know. For as the mad dog destroys all that he touches,
infecting them with the unseen madness, so also the hidden evil of
adultery, though it be not known, effects the cutting off of
posterity.
Chapter XXII.--A More Excellent Way.
"But let us pass over this now. But this we all know, that
universally men are beyond measure enraged on account of it, that wars
have been waged, that there have been overthrows of houses, and
captures of cities, and myriads of other evils. On this account I
betook myself to the holy God and law of the Jews, putting my faith in
the well-assured conclusion that the law has been assigned by the
righteous judgment of God, and that the soul must at some time receive
according to the desert of its deeds."
Chapter XXIII.--"Whither Shall I Go from Thy Presence?"
When I had thus spoken, Appion broke in upon my discourse. "What!"
said he; "do not the laws of the Greeks also forbid wickedness, and
punish adulterers?" Then said I: "Then the gods of the Greeks, who
acted contrary to the laws, deserve punishment. But how shall I be
able to restrain myself, if I suppose that the gods themselves first
practised all wickednesses as well as adultery, and did not suffer
punishment; whereas they ought the rather to have suffered, as not
being slaves to lust? But if they were subject to it, how were they
gods?" Then Appion said: "Let us have in our eye not the gods, but
the judges; and looking to them, we shall be afraid to sin." Then I
said: "This is not fitting, O Appion: for he who has his eye upon
men will dare to sin, in hope of escaping detection; but he who sets
before his soul the all-seeing God, knowing that he cannot escape His
notice, will refrain from sinning even in secret."
Chapter XXIV.--Allegory.
When Appion heard this, he said: "I knew, ever since I heard that you
were consorting with Jews, that you had alienated your judgment. For
it has been well said by some one, `Evil communications corrupt good
manners.'" Then said I: "Therefore good communications correct evil
manners." And Appion said: "Today I am fully satisfied to have
learned your position; therefore I permitted you to speak first. But
to-morrow, in this place, if it is agreeable to you, I will show, in
the presence of these friends when they meet, that our gods are
neither adulterers, nor murderers, nor corrupters of children, nor
guilty of incest with sisters or daughters. But the ancients, wishing
that only lovers of learning should know the mysteries, veiled them
with those fables of which you have spoken. For they speak
physiologically of boiling substance under the name of Zen, and of
time under that of Kronos, and of the ever-flowing nature of water
under that of Rhea. However, as I have promised, I shall to-morrow
exhibit the truth of things, explaining them one by one to you when
you come together in the morning." [1044]In reply to this I said:
"To-morrow, as you have promised, so do. But now hear something in
opposition to what you are going to say.
Footnotes
[1044] [See Homily VI. 1-10. Homily V. contains an account of
Clement's previous acquaintance with Appion.--R.]
Chapter XXV.--An Engagement for To-Morrow.
"If the doings of the gods, being good, have been veiled with evil
fables, the wickedness of him who wove the veil is shown to have been
great, because he concealed noble things with evil narratives, that no
one imitate them. But if they really did things impious, they ought,
on the contrary, to have veiled them with good narratives, lest men,
regarding them as their superiors, should set about sinning in like
manner." As I spoke thus, those present were evidently beginning to
be well-disposed towards the words spoken by me; for they repeatedly
and earnestly asked me to come on the following day, and departed.
Also, see links to 3500 other Manuscripts:
http://mb-soft.com/believe/txv/earlychu.htm
E-mail to: BELIEVE1@mb-soft.com
The main BELIEVE web-page (and index to subjects) is at:
http://mb-soft.com/believe/