The Clementine Homilies - I - V
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Books XV to XX have been translated by Dr. Donaldson.
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.
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Homily XV.
Chapter I.--Peter Wishes to Convert Faustus.
At break of day our father, with our mother and his three sons,
entered the place where Peter was, and accosting him, sat down. Then
we also did the same at his request; and Peter looking at our father,
said: [1218]"I am anxious that you should become of the same mind
as your wife and children, in order that here you may live along with
them, and in the other world, [1219] after the separation of the soul
from the body, you will continue to be with them free from sorrow.
For does it not grieve you exceedingly that you should not associate
with each other?" And my father said: "Most assuredly." And Peter
said: "If, then, separation from each other here gives you pain, and
if without doubt the penalty awaits you that after death you should
not be with each other, how much greater will your grief be that you,
a wise man, should be separated from your own family on account of
your opinions? They too, must [1220] feel the more distressed from
the consciousness that eternal punishment awaits you because you
entertain different opinions from theirs, and deny the established
truth." [1221]
Footnotes
[1218] [In Recognitions, x. 1, after the father becomes known, the
Apostle is represented as proposing delay in the attempt to convert
him.--R.]
[1219] Lit., "there."
[1220] We have inserted a dei, probably omitted on account of the
previous de.
[1221] The words are peculiar. Lit., "eternal punishment awaits you
thinking other things, through denial of the fixed dogma" (rhetou
dogmatos). The Latin translator gives: "ob veri dogmatis
negationem."
Chapter II.--Reason for Listening to Peter's Arguments.
Our father said: "But it is not the case, my very dear friend, that
souls are punished in Hades, for the soul is dissolved into air as
soon as it leaves the body." And Peter said: "Until we convince you
in regard to this point, answer me, does it not appear to you that you
are not grieved as having no faith in a future punishment, but they
who have full faith in it must be vexed in regard to you?" And our
father said: "You speak sense." And Peter said: "Why, then, will
you not free them from the greatest grief they can have in regard to
you by agreeing to their religion, not, I mean, through dread, but
through kindly feeling, listening and judging about what is said by
me, whether it be so or not? and if the truth is as we state it, then
here you will enjoy life with those who are dearest to you, and in the
other world you will have rest with them; but if, in examining the
arguments, you show that what is stated by us is a fictitious story,
[1222] you will thus be doing good service, for you will have your
friends on your side, and you will put an end to their leaning upon
false hopes, and you will free them from false fears."
Footnotes
[1222] muthon tina pseude.
Chapter III.--Obstacles to Faith.
And our father said: "There is evidently much reason in what you
say." And Peter said: "What is it, then, that prevents you from
coming to our faith? Tell me, that we may begin our discussion with
it. For many are the hindrances. The faithful are hindered by
occupation with merchandise, or public business, or the cultivation of
the soil, or cares, and such like; the unbelievers, of whom you also
are one, are hindered by ideas such as that the gods, which do not
exist, really exist, or that all things are subject to Genesis, or
chance, [1223] or that souls are mortal, or that our doctrines are
false because there is no providence.
Footnotes
[1223] Properly, self-action.
Chapter IV.--Providence Seen in the Events of the Life of Faustus and
His Family.
"But I maintain, from what has happened to you, [1224] that all things
are managed by the providence of God, and that your separation from
your family for so many years was providential; [1225] for since, if
they had been with you, they perhaps would not have listened to the
doctrines of the true religion, it was arranged that your children
should travel with their mother, should be shipwrecked, should be
supposed to have perished, and should be sold; [1226] moreover, that
they should be educated in the learning of the Greeks, especially in
the atheistic doctrines, in order that, as being acquainted with them,
they might be the better able to refute them; and in addition to this,
that they should become attached to the true religion, and be enabled
to be united with me, so as to help me in my preaching; furthermore,
that their brother Clement should meet in the same place, and that
thus his mother should be recognised, and through her cure [1227]
should be fully convinced of the right worship of God; [1228] that
after no long interval the twins should recognise and be recognised,
and the other day should fall in with you, and that you should receive
back your own. I do not think, then, that such a speedy filling in of
circumstances, coming as it were from all quarters, so as to
accomplish one design, could have happened without the direction of
Providence."
Footnotes
[1224] [The recapitulation of Peter in Recognitions, ix. 26, is in
explanation to the sons, and not for a doctrinal purpose.--R.]
[1225] We have adopted a reading suggested by the second Epitome.
[1226] The word aprasiai is corrupt. We have adopted the emendation
prasis. The word is not given in the ms. O, nor in the Epitomes.
[1227] hupo therapeias, which Cotelerius translates recuperata
sanitate.
[1228] Lit., "convinced of the Godhead." "Godhead" is omitted in the
Epitomes.
Chapter V.--Difference Between the True Religion and Philosophy.
And our father began to say: "Do not suppose, my dearest Peter, that
I am not thinking of the doctrines preached by you. I was thinking of
them. But during the past night, when Clement urged me earnestly to
give in my adhesion to the truth preached by you, I at last answered,
`Why should I? for what new commandment can any one give more than
what the ancients urged us to obey?' And he, with a gentle smile,
said, `There is a great difference, father, between the doctrines of
the true religion and those of philosophy; [1229] for the true
religion receives its proof from prophecy, while philosophy,
furnishing us with beautiful sentences, seems to present its proofs
from conjecture.' On saying this, he took an instance, and set before
us the doctrine of philanthropy, [1230] which you had explained to
him, [1231] which rather appeared to me to be very unjust, and I shall
tell you how. He alleged that it was right to present to him who
strikes you on the one cheek the other [1232] also, and to give to him
who takes away your cloak your tunic also, and to go two miles with
him who compels you to go one, and such like." [1233]
Footnotes
[1229] [Compare the fuller statement in Recognitions, viii. 61; also
Recognitions, x. 48-51.--R.]
[1230] Or "love of man" in all its phases--kindliness, gentleness,
humanity, etc.
[1231] Hom. XII. 25 ff.
[1232] Matt. v. 39-41; Luke vi. 29. The writer of the Homilies
changes the word chitona, "tunic," of the New Testament into
maphorion, which Suicer describes "a covering for the head, neck, and
shoulders, used by women." Wieseler is in doubt whether the writer of
the Homilies uses maphorion as equivalent to chitona, or whether he
intentionally changed the word, for the person who lost both cloak and
tunic would be naked altogether; and this, the writer may have
imagined, Christ would not have commanded.
[1233] [The larger part of the discussion in chaps. 5-11 is peculiar
to the Homilies. There is little matter in it found in the longer
arguments of Recognitions.--R.]
Chapter VI.--The Love of Man.
And Peter answered: "You have deemed unjust what is most just. If
you are inclined, will you listen to me?" And my father said: "With
all my heart." And Peter said: "What is your opinion? Suppose that
there were two kings, enemies to each other, and having their
countries cut off from each other; and suppose that some one of the
subjects of one of them were to be caught in the country of the other,
and to incur the penalty of death on this account: now if he were let
off from the punishment by receiving a blow instead of death, is it
not plain that he who let him off is a lover of man?" And our father
said: "Most certainly." And Peter said: "Now suppose that this same
person were to steal from some one something belonging to him or to
another; and if when caught he were to pay double, instead of
suffering the punishment that was due to him, namely, paying four
times the amount, and being also put to death, as having been caught
in the territories of the enemy; is it not your opinion that he who
accepts double, and lets him off from the penalty of death, is a lover
of man?" And our father said: "He certainly seems so." And Peter
said: "Why then? Is it not the duty of him who is in the kingdom of
another, and that, too, a hostile and wicked monarch, to be pleasing
to all [1234] for the sake of life, and when force is applied to him,
to yield still more, to accost those who do not accost him, to
reconcile enemies, not to quarrel with those who are angry, to give
his own property freely to all who ask, and such like?" And our
father said: "He should with reason endure all things rather, if he
prefers life to them."
Footnotes
[1234] Lit., "to flatter."
Chapter VII.--The Explanation of a Parable; The Present and the Future
Life.
And Peter [1235] said: "Are not those, then, who you said received
injustice, themselves transgressors, inasmuch as they are in the
kingdom of the other, and is it not by overreaching that they have
obtained all they possess? while those who are thought to act unjustly
are conferring a favour on each subject of the hostile kingdom, so far
as they permit him to have property. For these possessions belong to
those who have chosen the present. [1236]And they are so far kind
as to permit the others to live. This, then, is the parable; now
listen to the actual truth. The prophet of the truth who appeared on
earth taught us that the Maker and God of all gave two kingdoms to
two, [1237] good and evil; granting to the evil the sovereignty over
the present world along with law, so that he, it, should have the
right to punish those who act unjustly; but to the good He gave the
eternal [1238] to come. But He made each man free with the power to
give himself up to whatsoever he prefers, either to the present evil
or the future good. Those men who choose the present have power to be
rich, to revel in luxury, to indulge in pleasures, and to do whatever
they can. For they will possess none of the future goods. But those
who have determined to accept the blessings of the future reign have
no right to regard as their own the things that are here, since they
belong to a foreign king, with the exception only of water and bread,
and those things procured with sweat to maintain life (for it is not
lawful for them to commit suicide), [1239] and also one garment, for
they are not permitted to go naked on account of the all-seeing [1240]
Heaven.
Footnotes
[1235] The following words would be more appropriately put in the
mouth of the father, as is done in fact by the Epitomes. Peter's
address would commence, "And the parable is." The Epitomes differ
much from each other and the text, and there seems to be confusion in
the text.
[1236] This sentence would be more appropriate in the explanation of
the parable.
[1237] The Greek leaves it uncertain whether it is two persons or two
things,--whether it is a good being and an evil being, or good and
evil. Afterwards, a good being and an evil are distinctly introduced.
[1238] The word aidios, properly and strictly "eternal," is used.
[1239] Lit., "to die willingly."
[1240] We have adopted an obvious emendation, panta for pantos.
Chapter VIII.--The Present and the Future.
"If, then, you wish to have an accurate account of the matter,
listen. Those of whom you said a little before that they receive
injustice, rather act unjustly themselves; for they who have chosen
the future blessings, live along with the bad in the present world,
having many enjoyments the same as the bad,--such as life itself,
light, bread, water, clothing, and others of a like nature. But they
who are thought by you to act unjustly, shall not live with the good
men in [1241] the coming age." And our father replied to this: "Now
when you have convinced me that those who act unjustly suffer
injustice themselves, while those who suffer injustice have by far the
advantage, the whole affair seems to me still more the most unjust of
transactions; for those who seem to act unjustly grant many things to
those who have chosen the future blessings, but those who seem to
receive injustice do themselves commit injustice, because they do not
give in the other world, to those who have given them blessings here,
the same advantages which these gave to them." And Peter said: "This
is not unjust at all, because each one has the power to choose the
present or the future goods, whether they be small or great. He who
chooses by his own individual judgment and wish, receives no
injustice,--I mean, not even should his choice rest on what is small,
since the great lay within his choice, as in fact did also the
small." And our father said: "You are right; for it has been said by
one of the wise men of the Greeks, `The blame rests with those who
chose--God is blameless.' [1242]
Footnotes
[1241] We have translated Schwegler's emendation. He inserted en.
[1242] Plato, Rep., x. 617 E.
Chapter IX.--Possessions are Transgressions.
"Will you be so good as to explain this matter also? I remember
Clement saying to me, that we suffer injuries and afflictions for the
forgiveness of our sins." Peter said: "This is quite correct. For
we, who have chosen the future things, in so far as we possess more
goods than these, whether they be clothing, or food or drink, or any
other thing, possess sins, because we ought not to have anything, as I
explained to you a little ago. To all of us possessions are sins.
[1243]The deprivation of these, in whatever way it may take place,
is the removal of sins." And our father said: "That seems
reasonable, as you explained that these were the two boundary lines of
the two kings, and [1244] that it was in the power of each to choose
whatever he wished of what was under their authority. But why are the
afflictions sent, or [1245] do we suffer them justly?" And Peter
said: "Most justly; for since the boundary line of the saved is, as I
said, that no one should possess anything, but since many have many
possessions, or in other words sins, for this reason the exceeding
love of God sends afflictions on those who do not act in purity of
heart, that on account of their having some measure of the love of
God, they might, by temporary inflictions, be saved from eternal
punishments."
Footnotes
[1243] One ms. inserts before the sentence: "For if in all of us
possessions are wont to occasion sins in those who have them."
[1244] We have adopted Wieseler's emendation of ta into kai.
[1245] We have changed ei into e.
Chapter X.--Poverty Not Necessarily Righteous.
And our father said: "How then is this? Do we not see many impious
men poor? Then do these belong to the saved on this account?" And
Peter said: "Not at all; for that poverty is not acceptable which
longs for what it ought not. So that some are rich as far as their
choice goes, though poor in actual wealth, and they are punished
because they desire to have more. But one is not unquestionably
righteous because he happens to be poor. For he can be a beggar as
far as actual wealth is concerned, but he may desire and even do what
above everything he ought not to do. Thus he may worship idols, or be
a blasphemer or fornicator, or he may live indiscriminately, or
perjure himself, or lie, or live the life of an unbeliever. But our
teacher pronounced the faithful poor blessed; [1246] and he did so,
not because they had given anything, for they had nothing, but because
they were not to be condemned, as having done no sin, simply because
they gave no alms, because they had nothing to give." And our father
said: "In good truth all seems to go right as far as the subject of
discussion is concerned; wherefore I have resolved to listen to the
whole of your argument in regular order."
Footnotes
[1246] Matt. v. 3. The Epitomes run thus: "Our Lord Jesus Christ,
the Son of the living God, said." And then they quote the words of
our Gospel.
Chapter XI.--Exposition of the True Religion Promised.
And Peter said: "Since, then, you are eager henceforth to learn what
relates to our religion, I ought to explain it in order, beginning
with God Himself, and showing that we ought to call Him alone God, and
that we neither ought to speak of the others as gods nor deem them
such, and that he who acts contrary to this will be punished
eternally, as having shown the greatest impiety to Him who is the Lord
of all." And saying this, he laid his hands on those who were vexed
by afflictions, and were diseased, and possessed by demons; and,
praying, he healed them, and dismissed the multitudes. And then
entering in this way, he partook of his usual food, and went to sleep.
.
Homily XVI.
Chapter I.--Simon Wishes to Discuss with Peter the Unity of God.
At break of day Peter went out, and reaching the place where he was
wont to discourse, he saw a great multitude assembled. At the very
time when he was going to discourse, one of his deacons entered, and
said: "Simon has come from Antioch, [1247] starting as soon as it was
evening, having learned that you promised to speak on the unity [1248]
of God; and he is ready, along with Athenodorus the Epicurean, to come
to hear your speech, in order that he may publicly oppose all the
arguments ever adduced by you for the unity of God." Just as the
deacon said this, lo! Simon himself entered, accompanied by
Athenodorus and some other friends. And before Peter spoke at all, he
took the first word, and said:--
Footnotes
[1247] [Homilies XVI.-XIX., giving the details of a second discussion
with Simon at Laodicea, are peculiar to this narrative. Much of the
matter finds a parallel in the longer account of the previous
discussion at Cæsarea in Recognitions, ii. iii. (comp. Homily III.),
but all the circumstances are different. Uhlhorn formerly regarded
this portion of the Homilies as the nucleus of the entire literature.
He has modified his view. An analysis of the discussion cannot be
attempted; but in the footnote to Recognitions, ii. 19, a general
comparison is given of the three accounts of discussions with Simon
Magus.--R.]
[1248] The word properly signifies the "sole government or monarchy of
God." It means that God alone is ruler.
Chapter II.--The Same Subject Continued.
"I heard that you promised yesterday to Faustus to prove this day,
giving out your arguments in regular order, and beginning with Him who
is Lord of the universe, that we ought to say that He alone is God,
and that we ought neither to say nor to think that there are other
gods, because he that acts contrary to this will be punished
eternally. But, above all, I am truly amazed at your madness in
hoping to convert a wise man, and one far advanced in years, to your
state of mind. But you will not succeed in your designs; and all the
more that I am present, and can thoroughly refute your false
arguments. For perhaps, if I had not been present, the wise old man
might have been led astray, because he has no critical acquaintance
[1249] with the books publicly believed in amongst the Jews. [1250]
At present I shall omit much, in order that I may the more speedily
refute that which you have promised to prove. Wherefore begin to
speak what you promised to say before us, who know the Scriptures.
But if, fearing our refutation, you are unwilling to fulfil your
promise in our presence, this of itself will be sufficient proof that
you are wrong, because you did venture to speak in the presence of
those who know the Scriptures. And now, why should I wait till you
tell me, when I have a most satisfactory witness of your promise in
the old man who is present?" And, saying this, he looked to my
father, and said: "Tell me, most excellent of all men, is not this
the man who promised to prove to you to-day that God is one, and that
we ought not to say or think that there is any other god, and that he
who acts contrary to this will be punished eternally, as committing
the most heinous sin? Do you, then, refuse to reply to me?"
Footnotes
[1249] idiotes.
[1250] ton para 'Ioudaiois demosia pepisteumenon biblon. The literal
translation, given in the text, means that the Jews as a community
believed in these books as speaking the truth. Cotelerius
translates: "the books which were publically entrusted to the Jews."
One ms. reads, pepistomenon, which might mean, "deemed trustworthy
among the Jews."
Chapter III.--The Mode of the Discussion.
And our father said: "Well might you have demanded testimony from me,
Simon, if Peter had first denied that he had made the promise. But
now I shall feel no shame in saying what I am bound to say. I think
that you wish to enter on the discussion inflamed with anger. Now
this is a state of mind in which it is improper for you to speak and
for us to listen to you; for we are no longer being helped on to the
truth. but we are watching the progress of a contest. And now, having
learned from Hellenic culture how those who seek the truth ought to
act, I shall remind you. Let each of you give an exposition of his
own opinion, [1251] and let the right of speech pass from the one to
the other. [1252]For if Peter alone should wish to expound his
thought, but you should be silent as to yours, it is possible that
some argument adduced by you might crush both your and his opinion;
and both of you, though defeated by this argument, would not appear
defeated, but only the one who expounded his opinion; while he who did
not expound his, though equally defeated, would not appear defeated,
but would even be thought to have conquered." And Simon answered: "I
will do as you say; but I am afraid lest you do not turn out a
truth-loving judge, as you have been already prejudiced by his
arguments."
Footnotes
[1251] dogma.
[1252] One ms. and an Epitome have: "And you must address your
arguments to another who acts as judge."
Chapter IV.--The Prejudices of Faustus Rather on the Side of Simon
Than on that of Peter.
Our father answered: "Do not compel me to agree with you without any
exercise of my judgment in order that I may seem to be a truth-loving
judge; but if you wish me to tell you the truth, my prepossessions are
rather the side of your opinions." And Simon said: "How is this the
case, when you do not know what my opinions are?" And our father
said: "It is easy to know this, and I will tell you how. You
promised that you would convict Peter of error in maintaining the
unity of God; but if one undertakes to convict of error him who
maintains the unity of God. it is perfectly plain that he, as being in
the right, [1253] does not hold the same opinion. For if he holds the
same opinion as the man who is thoroughly in error, then he himself is
in error; but if he gives his proofs holding opposite opinions, then
he is in the right. Not well [1254] then do you assert that he who
maintains the unity of God is wrong, unless you believe that there are
many gods. Now I maintain that there are many gods. Holding,
therefore, the same opinion as you before the discussion, I am
prepossessed rather in your favour. For this reason you ought to have
no anxiety in regard to me, but Peter ought, for I still hold opinions
contrary to his. And so after your discussion I hope that, as a
truth-loving judge, who has stripped himself of his prepossessions, I
shall agree to that doctrine which gains the victor." When my father
said this, a murmur of applause burst insensibly from the multitudes
because my father had thus spoken.
Footnotes
[1253] The words translated "error," pseusma, and "to be in the
right," aletheuein, are, properly rendered, "falsehood," and "to speak
the truth."
[1254] The mss. read: "not otherwise." The reading of the text is
found in an Epitome.
Chapter V.--Peter Commences the Discussion.
Peter then said: "I am ready to do as the umpire of our discussion
has said; and straight-way without any delay I shall set forth my
opinion in regard to God. I then assert that there is one God who
made the heavens and the earth, and all things that are in them. And
it is not right to say or to think that there is any other." And
Simon said: "But I maintain that the Scriptures believed in amongst
the Jews say that there are many gods, and that God is not angry at
this, because He has Himself spoken of many gods in His Scriptures.
Chapter VI.--Simon Appeals to the Old Testament to Prove that There
are Many Gods.
"For instance, in the very first words of the law, He evidently speaks
of them as being like even unto Himself. For thus it is written,
that, when the first man received a commandment from God to eat of
every tree that was in the garden, [1255] but not to eat of the tree
of the knowledge of good and evil, the serpent having persuaded them
by means of the woman, through the promise that they would become
gods, made them look up; [1256] and then, when they had thus looked
up, God said, [1257] `Behold, Adam is become as one of us.' When,
then, the serpent said, [1258] `Ye shall be as gods,' he plainly
speaks in the belief that gods exist; all the more as God also added
His testimony, saying, `Behold, Adam is become as one of us.' The
serpent, then, who said that there are many gods, did not speak
falsely. Again, the scripture, [1259] `Thou shalt not revile the
gods, nor curse the rulers of thy people,' points out many gods whom
it does not wish even to be cursed. But it is also somewhere else
written, [1260] `Did another god dare to enter and take him a nation
from the midst of another nation, as did I the Lord God?' When He
says, `Did another God dare?' He speaks on the supposition that other
gods exist. And elsewhere: [1261]`Let the gods that have not made
the heavens and the earth perish;' as if those who had made them were
not to perish. And in another place, when it says, [1262] `Take heed
to thyself lest thou go and serve other gods whom thy fathers knew
not,' it speaks as if other gods existed whom they were not to
follow. And again: [1263]`The names of other gods shall not ascend
upon thy lips.' Here it mentions many gods whose names it does not
wish to be uttered. And again it is written, [1264] `Thy God is the
Lord, He is God of gods.' And again: [1265]`Who is like unto Thee,
O Lord, among the Gods?' And again: [1266]`God is Lord of gods.'
And again: [1267]`God stood in the assembly of gods: He judgeth
among the gods.' Wherefore I wonder how, when there are so many
passages in writing which testify that there are many gods, you have
asserted that we ought neither to say nor to think that there are
many. [1268]Finally, if you have anything to say against what has
been spoken so distinctly, say it in the presence of all."
Footnotes
[1255] paradeiso, "paradise." Gen. ii. 16, 17.
[1256] anablepsai. It signifies either to look up, or to recover
one's sight. Possibly the second meaning is the one intended here,
corresponding to the words of our version: "Then your eyes shall be
opened."
[1257] Gen. iii. 22.
[1258] Gen. iii. 5.
[1259] Ex. xxii. 28.
[1260] Deut. iv. 34.
[1261] Jer. x. 11.
[1262] Deut. xiii. 6.
[1263] Josh. xxiii. 7, LXX.
[1264] Deut. x. 17.
[1265] Ps. xxxv. 10, lxxxvi. 8.
[1266] Ps. l. 1.
[1267] Ps. lxxxii. 1.
[1268] [Comp. Recognitions, ii. 39.--R.]
Chapter VII.--Peter Appeals to the Old Testament to Prove the Unity of
God.
And Peter said: "I shall reply briefly to what you have said. The
law, which frequently speaks of gods, itself says to the Jewish
multitude, [1269] `Behold, the heaven of heavens is the Lord's thy
God, with all that therein is;' implying that, even if there are gods,
they are under Him, that is, under the God of the Jews. And again:
[1270]`The Lord thy God, He is God in heaven above, and upon the
earth beneath, and there is none other except Him.' And somewhere
else the Scripture says to the Jewish multitude, [1271] `The Lord your
God is God of gods;' so that, even if there are gods, they are under
the God of the Jews. And somewhere else the Scripture says in regard
to Him, [1272] God, the great and true, who regardeth not persons, nor
taketh reward, He doth execute the judgment of the fatherless and
widow.' The Scripture, in calling the God of the Jews great and true,
and executing judgment, marked out the others as small, and not true.
But also somewhere else the Scripture says, [1273] `As I live, saith
the Lord, there is no other God but me. I am the first, I am after
this; except me there is no God.' And again: [1274]`Thou shalt
fear the Lord thy God, and Him only shalt thou serve.' And again:
[1275]`Hear, O Israel, the Lord your God is one Lord.' And many
passages besides seal with an oath that God is one, and except Him
there is no God. Whence I wonder how, when so many passages testify
that there is one God, you say that there are many."
Footnotes
[1269] Deut. x. 14.
[1270] Deut. iv. 39.
[1271] Deut. x. 17.
[1272] Deut. x. 17.
[1273] Isa. xlix. 18, xlv. 21, xliv. 6.
[1274] Deut. vi. 13.
[1275] Deut. vi. 4.
Chapter VIII.--Simon and Peter Continue the Discussion.
And Simon said: "My original stipulation with you was that I should
prove from the Scriptures that you were wrong in maintaining that we
ought not to speak of many gods." Accordingly I adduced many written
passages to show that the divine Scriptures themselves speak of many
gods." And Peter said: "Those very Scriptures which speak of many
gods, also exhorted us, saying, `The names of other gods shall not
ascend upon thy lips.' [1276]Thus, Simon, I did not speak contrary
to what was written." And Simon said: "Do you, Peter, listen to what
I have to say. You seem to me to sin in speaking against them, [1277]
when the Scripture says, [1278] `Thou shalt not revile the gods, nor
curse the rulers of thy people.'" And Peter said: "I am not sinning,
Simon, in pointing out their destruction according to the Scriptures;
for thus it is written: [1279]`Let the gods who did not make the
heavens and the earth perish.' And He said thus, not as though some
had made the heavens and were not to perish, as you interpreted the
passage. For it is plainly declared that He who made them is one in
the very first part of Scripture: [1280]`In the beginning God
created the heaven and the earth. And it did not say, `the gods.'
And somewhere else it says, [1281] `And the firmament showeth His
handiwork.' And in another place it is written, [1282] `The heavens
themselves shall perish, but Thou shalt remain for ever.'"
Footnotes
[1276] Josh. xxiii. 7, LXX.
[1277] Namely, the gods.
[1278] Ex. xxii. 28. The mss. omit theous, though they insert it in
the passage as quoted a little before this. One ms. reads "the ruler"
with our version.
[1279] Jer. x. 11.
[1280] Gen. i. 1.
[1281] Ps. xix. 1.
[1282] Ps. cii. 26, 27.
Chapter IX.--Simon Tries to Show that the Scriptures Contradict
Themselves.
And Simon said: "I adduced clear passages from the Scriptures to
prove that there are many gods; and you, in reply, brought forward as
many or more from the same Scriptures, showing that God is one, and He
the God of the Jews. And when I said that we ought not to revile
gods, you proceeded to show that He who created is one, because those
who did not create will perish. And in reply to my assertion that we
ought to maintain that there are gods, because the Scriptures also say
so, you showed that we ought not to utter their names, because the
same Scripture tells us not to utter the names of other gods. Since,
then, these very Scriptures say at one time that there are many gods,
and at another that there is only one; and sometimes that they ought
not to be reviled, and at other times that they ought; what conclusion
ought we to come to in consequence of this, but that the Scriptures
themselves lead us astray?"
Chapter X.--Peter's Explanation of the Apparent Contradictions of
Scripture.
And Peter said: "They do not lead astray, but convict and bring to
light the evil disposition against God which lurks like a serpent in
each one. For the Scriptures lie before each one like many divers
types. Each one, then, has his own disposition like wax, and
examining the Scriptures and finding everything in them, he moulds his
idea of God according to his wish, laying upon them, as I said, his
own disposition, which is like wax. [1283]Since, then, each one
finds in the Scriptures whatever opinion he wishes to have in regard
to God, for this reason he, Simon, moulds from them the forms [1284]
of many gods, while we moulded the form of Him who truly exists,
coming to the knowledge of the true type from our own shape. [1285]
For assuredly the soul within us is clothed with His image for
immortality. If I abandon the parent of this soul, it also will
abandon me to just judgment, making known the injustice by the very
act of daring; [1286] and as coming from one who is just, it will
justly abandon me; and so, as far as the soul is concerned, I shall,
after punishment, be destroyed, having abandoned the help that comes
from it. But if there is another god, first let him put on another
form, another shape, in order that by the new shape of the body I may
recognise the new god. But if he should change the shape, does he
thereby change the substance of the soul? But if he should change it
also, then I am no longer myself, having become another both in shape
and in substance. Let him, therefore, create others, if there is
another. But there is not. For if there had been, he would have
created. But since he has not created, then let him, as nonexistent,
leave him who is really existent. [1287]For he is nobody, [1288]
except only in the opinion of Simon. I do not accept of any other god
but Him alone who created me."
Footnotes
[1283] [This statement of the subjective method of interpretation is
in curious harmony with the prevalent theory of this work respecting
the mixture of error and truth in the Scriptures.--R.]
[1284] ideas.
[1285] morphes.
[1286] Probably tolmemati should be changed into hormemati, or some
such word: making known that an act of injustice has been committed
by taking its departure.
[1287] This might possibly be translated, "let him leave him who
exists to him who exists;" i.e., let him leave the real God to man,
who really exists.
[1288] Wieseler proposes, "for he exists to no one."
Chapter XI.--Gen. I. 26 Appealed to by Simon.
And Simon said: "Since I see that you frequently speak of the God who
created you, learn from me how you are impious even to him. For there
are evidently two who created, as the Scripture says: [1289]`And
God said, Let us make man in our image, after our likeness.' Now `let
us make,' implies two or more; certainly not one only."
Footnotes
[1289] Gen. i. 26.
Chapter XII.--Peter's Explanation of the Passage.
And Peter answered: "One is He who said to His Wisdom, `Let us make a
man.' But His Wisdom [1290] was that with which He Himself always
rejoiced [1291] as with His own spirit. It is united as soul to God,
but it is extended by Him, as hand, fashioning the universe. On this
account, also, one man was made, and from him went forth also the
female. And being a unity generically, it is yet a duality, for by
expansion and contraction the unity is thought to be a duality. So
that I act rightly in offering up all the honour to one God as to
parents." And Simon said: "What then? Even if the Scriptures say
that there are other gods, will you not accept the opinion?"
Footnotes
[1290] This is the only passage in the Homilies relating to the
sophia. The text is in some parts corrupt. It is critically
discussed by Uhlhorn, some of whose emendations are adopted by Dressel
and translated here.
[1291] Prov. viii. 30.
Chapter XIII.--The Contradictions of the Scriptures Intended to Try
Those Who Read Them.
And Peter answered: [1292]"If the Scriptures or prophets speak of
gods, they do so to try those who hear. For thus it is written:
[1293]`If there arise among you a prophet, giving signs and
wonders, and that sign and wonder shall then come to pass, and he say
to thee, Let us go after and worship other gods which thy fathers have
not known, ye [1294] shall not hearken to the words of that prophet;
let thy hands be among the first to stone him. For he hath tried to
turn thee from the Lord thy God. But if thou say in thy heart, How
did he do that sign or wonder? thou shalt surely know that he who
tried thee, tried thee to see if thou dost fear the Lord thy God.'
The words `he who tried thee, tried thee,' have reference to the
earliest times; [1295] but it appears to be otherwise after the
removal to Babylon. For God, who knows all things, would not, as can
be proved by many arguments, try in order that He Himself might know,
for He fore-knows all things. But, if you like, let us discuss this
point, and I shall show that God foreknows. But it has been proved
that the opinion is false that He does not know, and that this was
written to try us. Thus we, Simon, can be led astray [1296] neither
by the Scriptures nor by any one else; nor are we deceived into the
admission of many gods, nor do we agree to any statement that is made
against God.
Footnotes
[1292] [On the theory of the Scriptures which is here set forth,
compare ii. 38, etc., iii. 42, etc.--R.]
[1293] Deut. xiii. 1 ff.
[1294] The change from the singular to the plural is in the Greek.
[1295] Lit., "But it had been said that he who tried, tried." The
idea seems to be, Before the removal to Babylon true prophets tested
the people by urging them to worship these gods; but after that event
false prophets arose who really wished to seduce the Jews from the
worship of the true God.
[1296] Lit., "nor can we be made to stumble from the Scriptures nor by
any one or anything else."
Chapter XIV.--Other Beings Called Gods.
"For we ourselves also know that angels are called gods by the
Scriptures,--as, for instance, He who spake at the bush, and wrestled
with Jacob,--and the name is likewise applied to Him who is born
Emmanuel, and who is called the mighty God. [1297]Yea, even Moses
became a god to Pharaoh, though in reality he was a man. The same is
the case also with the idols of the Gentiles. But we have but one
God, one who made creation and arranged the universe, whose Son is the
Christ. Obeying Christ, [1298] we learn to know what is false from
the Scriptures. Moreover, being furnished by our ancestors with the
truths of the Scriptures, we know that there is only one who has made
the heavens and the earth, the God of the Jews, and of all who choose
to worship Him. Our fathers, with pious thought, setting down a fixed
belief in Him as the true God, handed down this belief to us, that we
may know that if any thing is said against God, it is a falsehood. I
shall add this remark over and above what I need say: If the case be
not as I have said, then may I, and all who love the truth, incur
danger in regard to the praise of the God who made us."
Footnotes
[1297] Isa. ix. 6.
[1298] Lit., "whom obeying:" the "whom" might refer to God.
Chapter XV.--Christ Not God, But the Son of God.
When Simon heard this, he said: "Since you say that we ought not to
believe even the prophet that gives signs and wonders if he say that
there is another god, and that you know that he even incurs the
penalty of death, therefore your teacher also was with reason cut off
for having given signs and wonders." And Peter answered: "Our Lord
neither asserted that there were gods except the Creator of all, nor
did He proclaim Himself to be God, but He with reason pronounced
blessed him who called Him the Son of that God who has arranged the
universe." And Simon answered: "Does it not seem to you, then, that
he who comes from God is God?" [1299]And Peter said: "Tell us how
this is possible; for we cannot affirm this, because we did not hear
it from Him.
Footnotes
[1299] [Here we encounter marked evidence of Ebionism. Compare with
these Chapters the letter of Rufinus prefixed to the
Recognitions.--R.]
Chapter XVI.--The Unbegotten and the Begotten Necessarily Different
from Each Other.
"In addition to this, it is the peculiarity of the Father not to have
been begotten, but of the Son to have been begotten; but what is
begotten cannot be compared with that which is unbegotten or
self-begotten." And Simon said: "Is it not the same on account of
its origin?" [1300]And Peter said: "He who is not the same in all
respects as some one, cannot have all the same appellations applied to
him as that person." And Simon said: "This is to assert, not to
prove." And Peter said: "Why, do you not see that if [1301] the one
happens to be self-begotten or unbegotten, they cannot be called the
same; nor can it be asserted of him who has been begotten that he is
of the same substance as he is who has begotten him? [1302]Learn
this also: The bodies of men have immortal souls, which have been
clothed with the breath of God; and having come forth from God, they
are of the same substance, but they are not gods. But if they are
gods, then in this way the souls of all men, both those who have died,
and those who are alive, and those who shall come into being, are
gods. But if in a spirit of controversy you maintain that these also
are gods, what great matter is it, then, for Christ to be called God?
for He has only what all have.
Footnotes
[1300] The word genesis, "arising, coming into being," is here used,
not gennesis, "begetting." The idea fully expressed is: "Is not that
which is begotten identical in essence with that which begets it?"
[1301] We have inserted ei. The passage is amended in various ways;
this seems to be the simplest.
[1302] [The very ancient variant in John i. 18, "God only begotten,"
indicates the distinction between the Unbegotten God and the Son.
Even the Arians use the phrase, "Only-begotten God."--R.]
Chapter XVII.--The Nature of God.
"We call Him God whose peculiar attributes cannot belong to the nature
of any other; for, as He is called the Unbounded because He is
boundless on every side, it must of necessity be the case that it is
no other one's peculiar attribute to be called unbounded, as another
cannot in like manner be boundless. But if any one says that it is
possible, he is wrong; for two things boundless on every side cannot
co-exist, for the one is bounded by the other. Thus it is in the
nature [1303] of things that the unbegotten is one. But if he
possesses a figure, even in this case the figure is one and
incomparable. [1304]Wherefore He is called the Most High, because,
being higher than all, He has the universe subject to Him."
Footnotes
[1303] Lit., "thus it is nature."
[1304] We have adopted an emendation here. The text has: "Even thus
the incomparable is one."
Chapter XVIII.--The Name of God.
And Simon said: "Is this word `God' His ineffable name, which all
use, because you maintain so strongly in regard to a name that it
cannot be given to another?" And Peter said: "I know that this is
not His ineffable name, but one which is given by agreement among men;
but if you give it to another, you will also assign to this other that
which is not used; and that, too, deliberately. [1305]The name
which is used is the forerunner of that which is not used. In this
way insolence is attributed even to that which has not yet been
spoken, just as honour paid to that which is known is handed on to
that which has not yet been known."
Footnotes
[1305] Wieseler proposes to join this clause with the following: "And
in point of choice the name which."
Chapter XIX.--The Shape of God in Man.
And Simon said: "I should like to know, Peter, if you really believe
that the shape of man has been moulded after the shape of God." [1306]
And Peter said: "I am really quite certain, Simon, that this is the
case." And Simon said: "How can death dissolve the body, impressed
as it has thus been with the greatest seal?" And Peter said: "It is
the shape of the just God. When, then, the body begins to act
unjustly, the form which is in it takes to flight, and thus the body
is dissolved, by the shape disappearing, in order that an unjust body
may not have the shape of the just God. The dissolution, however,
does not take place in regard to the seal, but in regard to the sealed
body. But that which is sealed is not dissolved without Him who
sealed it. And thus it is not permitted to die without judgment."
And Simon said: "What necessity was there to give the shape of such a
being to man, who was raised from the earth?" And Peter said: "This
was done because of the love of God, who made man. For while, as far
as substance is concerned, all things are superior to the flesh of
man,--I mean the ether, the sun, the moon, the stars, the air, the
water, the fire--in a word, all the other things which have been made
for the service of man,--yet, though superior in substance, they
willingly endure to serve the inferior in substance, because of the
shape of the superior. For as they who honour the clay image of a
king have paid honour to the king himself, whose shape the clay
happens to have, so the whole creation with joy serves man, who is
made from earth, looking to the honour thus paid to God.
Footnotes
[1306] Lit., "of that one, of Him." [The Chapter is peculiar to the
Homilies; comp. xvii. 7, 8.--R.]
Chapter XX.--The Character of God.
"Behold, then, the character of that God to whom you, Simon, wish to
persuade us to be ungrateful, and the earth continues to bear you,
perhaps wishing to see who will venture to entertain similar opinions
to yours. For you were the first to dare what no other dared: you
were the first to utter what we first heard. We first and alone have
seen the boundless long-suffering of God in bearing with such great
impiety as yours, and that God no other than the Creator of the world,
against whom you have dared to act impiously. And yet openings of the
earth took not place, and fire was not sent down from heaven and went
not forth to burn up men, and rain was not poured out, [1307] and a
multitude of beasts was not sent from the thickets, and upon us
ourselves the destructive wrath of God did not begin to show itself,
on account of one who sinned the sin, as it were, of spiritual
adultery, which is worse than the carnal. For it is not God the
Creator of heaven and earth that in former times punished sins, since
now, when He is blasphemed in the highest degree, He would inflict the
severest punishment. [1308]But, on the contrary, He is
long-suffering, calls to repentance, having the arrows which end in
the destruction of the impious laid up in His treasures, which He will
discharge like living animals when He shall sit down to give judgment
to those that are His. [1309]Wherefore let us fear the just God,
whose shape the body of man bears for honour."
Footnotes
[1307] One ms. reads, "was not restrained."
[1308] We have inserted an, and suppose the sentence to be ironical.
The meaning might be the same without an. The text of Dressel is as
follows: "For is not He who then punished the sins God, Creator of
heaven and earth; since even now, being blasphemed in the highest
degree, He punished it in the highest degree?"
[1309] Cotelerius translates: "to His enemies."
Chapter XXI.--Simon Promises to Appeal to the Teaching of Christ.
Peter Dismisses the Multitudes.
When Peter said this, Simon answered: "Since I see you skilfully
hinting that what is written in the books [1310] against the framer
[1311] of the world does not happen to be true, to-morrow I shall
show, from the discourses of your teacher, that he asserted that the
framer of the world was not the highest God." And when Simon said
this, he went out. But Peter said to the assembled multitudes: "If
Simon can do no other injury to us in regard to God, he at least
prevents you from listening to the words that can purify the soul."
On Peter saying this, much whispering arose amongst the crowds,
saying, "What necessity is there for permitting him to come in here,
and utter his blasphemies against God?" And Peter heard, and said,
"Would that the doctrines against God which are intended to try men
[1312] went no further than Simon! For there will be, as the Lord
said, false apostles, false prophets, [1313] heresies, desires for
supremacy, who, as I conjecture, finding their beginning in Simon, who
blasphemes God, will work together in the assertion of the same
opinions against God as those of Simon." And saying this with tears,
he summoned the multitudes to him by his hand; and when they came, he
laid his hands upon them and prayed, and then dismissed them, telling
them to come at an earlier hour next day. Saying this, and groaning,
he entered and went to sleep, without taking food.
Footnotes
[1310] i.e., the Scriptures.
[1311] A distinction has to be made between the Creator, or maker out
of nothing, and the framer, or fashioner, or Demiurge, who puts the
matter into shape.
[1312] Lit., "the word against God for the trial of men."
[1313] Comp. Matt. xxiv. 24.
.
Homily XVII.
Chapter I.--Simon Comes to Peter.
The next day, therefore, as Peter was to hold a discussion with Simon,
he rose earlier than usual and prayed. On ceasing to pray, Zacchæus
came in, and said: "Simon is seated without, discoursing with about
thirty of his own special followers." And Peter said: "Let him talk
until the multitude assemble, and then let us begin the discussion in
the following way. We shall hear all that has been said by him, and
having fitted our reply to this, we shall go out and discourse." And
assuredly so it happened. Zacchæus, therefore, went out, and not long
after entered again, and communicated to Peter the discourse delivered
by Simon against him. [1314]
Footnotes
[1314] The text has: "against Peter."
Chapter II.--Simon's Speech Against Peter.
Now he said: "He accuses you, Peter, of being the servant of
wickedness, of having great power in magic, and as charming the souls
of men in a way worse than idolatry. [1315]To prove that you are a
magician, he seemed to me to adduce the following evidence, saying:
`I am conscious of this, that when I come to hold a discussion with
him, I do not remember a single word of what I have been meditating on
by myself. For while he is discoursing, and my mind is engaged in
recollecting what it is that I thought of saying on coming to a
conference with him, I do not hear anything whatsoever of what he is
saying. Now, since I do not experience this in the presence of any
other than in his alone, is it not plain that I am under the influence
of his magic? And as to his doctrines being worse than those of
idolatry, I can make that quite clear to any one who has
understanding. For there is no other benefit than this, that the soul
should be freed from images [1316] of every kind. For when the soul
brings an image before its eye, it is bound by fear, and it pines away
through anxiety lest it should suffer some calamity; and being
altered, it falls under the influence of a demon; and being under his
influence, it seems to the mass to be wise.
Footnotes
[1315] [Comp. Recognitions, iii. 12, for a similar accusation made by
Simon, at the beginning of the second day's discussion.--R.]
[1316] eidolon, idols.
Chapter III.--Simon's Accusation of Peter.
"`Peter does this to you while promising to make you wise. For, under
the pretext of proclaiming one God, he seems to free you from many
lifeless images, which do not at all injure those who worship them,
because they are seen by the eyes themselves to be made of stone, or
brass, or gold, or of some other lifeless material. Wherefore the
soul, because it knows that what is seen is nothing, cannot be
spell-bound by fear in an equal degree by means of what is visible.
But looking to a terrible God through the influence of deceptive
teaching, it has all its natural foundations overturned. And I say
this, not because I exhort you to worship images, but because Peter,
seeming to free your souls from terrible images, [1317] drives mad the
mind of each one of you by a more terrible image, introducing God in a
shape, and that, too, a God extremely just,--an image which is
accompanied by what is terrible and awful to the contemplative soul,
by that which can entirely destroy the energy of a sound mind. For
the mind, when in the midst of such a storm, is like the depth stirred
by a violent wind, perturbed and darkened. Wherefore, if he comes to
benefit you, let him not, while seeming to dissolve your fears which
gently proceed from lifeless shapes, introduce in their stead the
terrible shape of God. But has God a shape? If He has, He possesses
a figure. And if He has a figure, how is He not limited? And if
limited, He is in space. But if He is in space, He is less than the
space which encloses Him. And if less than anything, how is He
greater than all, or superior to all, or the highest of all? This,
then, is the state of the case.
Footnotes
[1317] ideon.
Chapter IV.--It is Asserted that Christ's Teaching is Different from
Peter's.
"`And that he does not really believe even the doctrines proclaimed by
his teacher is evident, for he proclaims doctrines opposite to his.
[1318]For he said to some one, as I learn, [1319] "Call me not
good, for the good is one." Now in speaking of the good one, he no
longer speaks of that just one, [1320] whom the Scriptures proclaim,
who kills and makes alive,--kills those who sin, and makes alive those
who live according to His will. But that he did not really call Him
who is the framer of the world good, is plain to any one who can
reflect. For the framer of the world was known to Adam whom He had
made, and to Enoch who pleased Him, and to Noah who was seen to be
just by Him; likewise to Abraham, and Isaac, and Jacob; also to Moses,
and the people, and the whole world. But Jesus, the teacher of Peter
himself, came and said, [1321] "No one knew the Father except the Son,
as no one knoweth [1322] even the Son except the Father, and those to
whom the Son may wish to reveal Him." If, then, it was the Son
himself who was present, it was from the time of his appearance that
he began to reveal to those to whom he wished, Him who was unknown to
all. And thus the Father was unknown to all who lived before him, and
could not thus be He who was known to all.
Footnotes
[1318] [These Chapters are peculiar to the Homilies.--R.]
[1319] Matt. xix. 17.
[1320] The Gnostic distinction between the God who is just and the God
who is good, is here insisted on.
[1321] Matt. xi. 27; [Luke x. 22. Comp. Recognitions, ii. 47.--R.]
[1322] One ms. reads, "saw."
Chapter V.--Jesus Inconsistent in His Teaching.
"`In saying this, Jesus is consistent not even with himself. For
sometimes by other utterances, taken from the Scriptures, he presents
God as being terrible and just, saying, [1323] "Fear not him who
killeth the body, but can do nothing to the soul; but fear Him who is
able to cast both body and soul into the Gehenna of fire. Yea, I say
unto you, fear Him." But that he asserted that He is really to be
feared as being a just God, to whom he says those who receive
injustice cry, is shown in a parable of which he gives the
interpretation, saying: [1324]"If, then, the unjust judge did so,
because he was continually entreated, how much more will the Father
avenge those who cry to Him day and night? Or do you think that,
because He bears long with them, He will not do it? Yea, I say to
you, He will do it, and that speedily." Now he who speaks of God as
an avenging and rewarding God, presents Him as naturally just, and not
as good. Moreover he gives thanks to the Lord of heaven and earth.
[1325]But if He is Lord of heaven and earth, He is acknowledged to
be the framer of the world, and if framer, then He is just. When,
therefore, he sometimes calls Him good and sometimes just, he is not
consistent with himself in this point. [1326]But his wise disciple
maintained yesterday a third point, that real sight [1327] is more
satisfactory than vision, not knowing that real sight can be human,
but that vision confessedly proceeds from divinity.
Footnotes
[1323] Matt. x. 28.
[1324] Luke xviii. 6-8.
[1325] Matt. xi. 25; [Luke x. 21.]
[1326] [Comp. xviii. 1, etc.; also Recognitions, iii. 37, 38.--R.]
[1327] The mss. read energeian, "activity." Clericus amended it into
enargeian, which means, vision or sight in plain open day with one's
own eyes, in opposition to the other word optasia, vision in sleep, or
ecstasy, or some similar unusual state.
Chapter VI.--Peter Goes Out to Answer Simon.
"These and such like were the statements, Peter, which Simon addressed
to the multitudes while he stood outside; and he seems to me to be
disturbing the minds of the greater number. Wherefore go forth
immediately, and by the power of truth break down his false
statements." When Zacchæus said this, Peter prayed after his usual
manner and went out, and standing in the place where he spoke the day
before, and saluting the multitudes according to the custom enjoined
by his religion, he began to speak as follows: "Our Lord Jesus
Christ, who is the true prophet (as I shall prove conclusively at the
proper time), made concise declarations in regard to those matters
that relate to the truth, for these two reasons: first, because He
was in the habit of addressing the pious, who had knowledge enough to
enable them to believe the opinions uttered by Him by way of
declaration; for His statements were not strange to their usual mode
of thought; and in the second place, because, having a limited time
assigned Him for preaching, He did not employ the method of
demonstration in order that He might not spend all His limited time in
arguments, for in this way it might happen that He would be fully
occupied in giving the solutions of a few problems which might be
understood by mental exertion, while He would not have given us to any
great extent [1328] those statements which relate to the truth.
Accordingly He stated any opinions He wished, as to a people who were
able to understand Him, to whom we also belong, who, whenever we did
not understand anything of what had been said by Him,--a thing which
rarely happened,--inquired of Him privately, that nothing said by Him
might be unintelligible to us.
Footnotes
[1328] Lit. "to a greater extent."
Chapter VII.--Man in the Shape of God.
"Knowing therefore that we knew all that was spoken by Him, and that
we could supply the proofs, He sent us to the ignorant Gentiles to
baptize them for remission of sins, and commanded us to teach them
first. [1329]Of His commandments this is the first and great one,
to fear the Lord God, and to serve Him only. But He meant us to fear
that God whose angels they are who are the angels of the least of the
faithful amongst us, and who stand in heaven continually beholding the
face of the Father. [1330]For He has shape, and He has every limb
primarily and solely for beauty's sake, and not for use. [1331]For
He has not eyes that He may see with them; for He sees on every side,
since He is incomparably more brilliant in His body than the visual
spirit which is in us, and He is more splendid than everything, so
that in comparison with Him the light of the sun may be reckoned as
darkness. Nor has He ears that He may hear; for He hears, perceives,
moves, energizes, acts on every side. But He has the most beautiful
shape on account of man, that the pure in heart [1332] may be able to
see Him, that they may rejoice because they suffered. For He moulded
man in His own shape as in the grandest seal, in order that he may be
the ruler and lord of all, and that all may be subject to him.
Wherefore, judging that He is the universe, and that man is His image
(for He is Himself invisible, but His image man is visible), the man
who wishes to worship Him honours His visible image, which is man.
Whatsoever therefore any one does to man, be it good or bad, is
regarded as being done to Him. Wherefore the judgment which proceeds
from Him shall go before, giving to every one according to his
merits. For He avenges His own shape.
Footnotes
[1329] Matt. xxviii. 19, 20.
[1330] Matt. xviii. 10.
[1331] [Comp. xvi. 19. The theosophical views here presented are
peculiar to the Homilies, though some traces of them appear in the
Recognitions.--R.]
[1332] Matt. v. 8.
Chapter VIII.--God's Figure: Simon's Objection Therefrom Refuted.
"But someone will say, If He has shape, then He has figure also, and
is in space; but if He is in space, and is, as being less, enclosed by
it, how is He great above everything? How can He be everywhere if He
has figure? The first remark I have to make to him who urges these
objections is this: The Scriptures persuade us to have such
sentiments and to believe such statements in regard to Him; and we
know that their declarations are true, for witness is borne to them by
our Lord Jesus Christ, by whose orders we are bound to afford proofs
to you that such is the case. But first I shall speak of space. The
space of God is the non-existent, but God is that which exists. But
that which is non-existent cannot be compared with that which is
existent. For how can space be existent? unless it be a second space,
such as heaven, earth, water, air, and if there is any other body that
fills up the vacuity, which is called vacuity on this account, that it
is nothing. For `nothing' is its more appropriate name. For what is
that which is called vacuity but as it were a vessel which contains
nothing, except the vessel itself? But being vacuity, it is not
itself space; but space is that in which vacuity itself is, if indeed
it is the vessel. For it must be the case that that which exists is
in that which does not exist. But by this which is non-existent I
mean that which is called by some, space, which is nothing. But being
nothing, how can it be compared with that which is, except by
expressing the contrary, and saying that it is that which does not
exist, and that that which does not exist is called space? But even
if it were something, there are many examples which I have at hand,
but I shall content myself with one only, to show that that which
encloses is not unquestionably superior to that which is enclosed.
The sun is a circular figure, and is entirely enclosed by air, yet it
lightens up the air, it warms it, it divides it; and if the sun be
away from it, it is enveloped in darkness; and from whatsoever part of
it the sun is removed, it becomes cold as if it were dead; but again
it is illuminated by its rising, and when it has been warmed up by it,
it is adorned with still greater beauty. And it does this by giving a
share of itself, though it has its substance limited. What, then, is
there to prevent God, as being the Framer and Lord of this and
everything else, from possessing figure and shape and beauty, and
having the communication of these qualities proceeding from Himself
extended infinitely?
Chapter IX.--God the Centre or Heart of the Universe.
"One, then, is the God who truly exists, who presides in a superior
shape, being the heart of that which is above and that which is below
twice, [1333] which sends forth from Him as from a centre the
life-giving and incorporeal power; the whole universe with the stars
and regions [1334] of the heaven, the air, the fire, and if anything
else exists, is proved to be a substance infinite in height, boundless
in depth, immeasurable in breadth, extending the life-giving and wise
nature from Him over three infinites. [1335]It must be, therefore,
that this infinite which proceeds from Him on every side exists,
[1336] having as its heart Him who is above all, and who thus
possesses figure; for wherever He be, He is as it were in the centre
of the infinite, being the limit of the universe. And the extensions
taking their rise with Him, possess the nature of six infinites; of
whom the one taking its rise with Him penetrates [1337] into the
height above, another into the depth below, another to the right hand,
another to the left, another in front, and another behind; to whom He
Himself, looking as to a number that is equal on every side, [1338]
completes the world in six temporal intervals, [1339] Himself being
the rest, [1340] and having the infinite age to come as His image,
being the beginning and the end. For in Him the six infinites end,
and from Him they receive their extension to infinity.
Footnotes
[1333] The whole of this Chapter is full of corruption; "twice" occurs
in one ms. Various attempts have been made to amend the passage.
[1334] An emendation.
[1335] The text is corrupt. We have translated ep' apeirous treis.
Some think "three" should be omitted. The three infinites are in
respect of height, depth, and breadth.
[1336] As punctuated in Dressel, this reads, "that the infinite is the
heart."
[1337] The emendation of the transcriber of one of the mss.
[1338] This refers to the following mode of exhibiting the number:
*** where each side presents the number three.
[1339] The creation of the world in six days.
[1340] The seventh day on which God rested, the type of the rest of
the future age. See Epistle of Barnabas, c. xv.
Chapter X.--The Nature and Shape of God.
"This is the mystery of the hebdomad. For He Himself is the rest of
the whole who grants Himself as a rest to those who imitate His
greatness within their little measure. For He is alone, sometimes
comprehensible, sometimes incomprehensible, sometimes limitable,
[1341] sometimes illimitable, having extensions which proceed from Him
into infinity. For thus He is comprehensible and incomprehensible,
near and far, being here and there, as being the only existent one,
and as giving a share of that mind which is infinite on every hand, in
consequence of which souls breathe and possess life; [1342] and if
they be separated from the body and be found with a longing for Him,
they are borne along into His bosom, as in the winter time the mists
of the mountains, attracted by the rays of the sun, are borne along
immortal [1343] to it. What affection ought therefore to arise within
us if we gaze with our mind on His beautiful shape! But otherwise it
is absurd to speak of beauty. For beauty cannot exist apart from
shape; nor can one be attracted to the love of God, nor even deem that
he can see Him, if God has no form.
Footnotes
[1341] The words in italics are inserted by conjecture. "Sometimes
incomprehensible, sometimes illimitable," occur only in onems.
[1342] We have adopted Wieseler's suggestions.
[1343] This word is justly suspected. The passage is in other
respects corrupt.
Chapter XI.--The Fear of God.
"But some who are strangers to the truth, and who give their energies
to the service of evil, on pretext of glorifying God, say that He has
no figure, in order that, being shapeless and formless, He may be
visible to no one, so as not to be longed for. For the mind, not
seeing the form of God, is empty of Him. But how can any one pray if
he has no one to whom he may flee for refuge, on whom he may lean?
For if he meets with no resistance, he falls out into vacuity. Yea,
says he, we ought not to fear God, but to love Him. I agree; but the
consciousness of having done well in each good act will accomplish
this. Now well-doing proceeds from fearing. But fear, says he,
strikes death into the soul. Nay, but I affirm that it does not
strike death, but awakens the soul, and converts it. And perhaps the
injunction not to fear God might be right, if we men did not fear many
other things; such, for instance, as plots against us by those who are
like us, and wild beasts, serpents, diseases, sufferings, demons, and
a thousand other ills. Let him, then, who asks us not to fear God,
rescue us from these, that we may not fear them; but if he cannot, why
should he grudge that we should be delivered from a thousand fears by
one fear, the fear of the Just One, and that it should be possible by
a slight [1344] faith in Him to remove a thousand afflictions from
ourselves and others, and receive instead an exchange of blessings,
and that, doing no ill in consequence of fear of the God who sees
everything, we should continue in peace even in the present life.
Footnotes
[1344] The word "slight" is not used in reference to the character of
the faith, but to indicate that the act of faith is a small act
compared with the results that flow from it.
Chapter XII.--The Fear and Love of God.
"Thus, then, grateful service to Him who is truly Lord, renders us
free from service to all other masters. [1345]If, then, it is
possible for any one to be free from sin without fearing God, let him
not fear; for under the influence of love to Him one cannot do what is
displeasing to Him. For, on the one hand, it is written that we are
to fear Him, and we have been commanded to love Him, in order that
each of us may use that prescription which is suitable to his
constitution. Fear Him, therefore, because He is just; but whether
you fear Him or love Him, sin not. And may it be the case that any
one who fears Him shall be able to gain the victory over unlawful
desires, shall not lust after what belongs to others, shall practise
kindness, shall be sober, and act justly! For I see some who are
imperfect in their fear of Him sinning very much. Let us therefore
fear God, not only because He is just; for it is through pity for
those who have received injustice that He inflicts punishment on those
who have done the injustice. As water therefore quenches fire, so
does fear extinguish the desire for evil practices. He who teaches
fearlessness does not himself fear; but he who does not fear, does not
believe that there will be a judgment, strengthens his lusts, acts as
a magician, and accuses others of the deeds which he himself does."
Footnotes
[1345] We have adopted an emendation of a passage which is plainly
corrupt.
Chapter XIII.--The Evidence of the Senses Contrasted with that from
Supernatural Vision.
Simon, on hearing this, interrupted him, and said: "I know against
whom you are making these remarks; but in order that I may not spend
any time in discussing subjects which I do not wish to discuss,
repeating the same statements to refute you, reply to that which is
concisely stated by us. You professed that you had well understood
the doctrines and deeds [1346] of your teacher because you saw them
before you with your own eyes, [1347] and heard them with your own
ears, and that it is not possible for any other to have anything
similar by vision or apparition. But I shall show that this is
false. He who hears any one with his own ears, is not altogether
fully assured of the truth of what is said; for his mind has to
consider whether he is wrong or not, inasmuch as he is a man as far as
appearance goes. But apparition not merely presents an object to
view, but inspires him who sees it with confidence, for it comes from
God. Now reply first to this." [1348]
Footnotes
[1346] Doctrines and deeds; lit., the things of your teacher.
[1347] The mss. have here energeia, "activity." This has been amended
into enargeia, "with plainness, with distinctness." 'Enargeia is used
throughout in opposition to optasia, horama, and enupnion, and means
the act of seeing and hearing by our own senses in plain daylight,
when to doubt the fact observed is to doubt the senses; optasia is
apparition or vision in ecstasy, or some extraordinary way but that of
sleep; horama and enupnion are restricted to visions in sleep. The
last term implies this. The first means simply "a thing seen."
[1348] [Comp. Recognitions, ii. 50, 51, 61-65. The emphasis laid upon
supernatural visions in the remainder of the Homily has been supposed
to convey an insinuation against the revelations to the Apostle
Paul.--R.]
Chapter XIV.--The Evidence of the Senses More Trustworthy Than that of
Supernatural Vision.
And Peter said: "You proposed to speak to one point, you replied to
another. [1349]For your proposition was, that one is better able to
know more fully, and to attain confidence, [1350] when he hears in
consequence of an apparition, than when he hears with his own ears;
but when you set about the matter, you were for persuading us that he
who hears through an apparition is surer than he who hears with his
own ears. Finally, you alleged that, on this account, you knew more
satisfactorily the doctrines of Jesus than I do, because you heard His
words through an apparition. But I shall reply to the proposition you
made at the beginning. The prophet, because he is a prophet, having
first given certain information with regard to what is objectively
[1351] said by him, is believed with confidence; and being known
beforehand to be a true prophet, and being examined and questioned as
the disciple wishes, he replies: But he who trusts to apparition or
vision and dream is insecure. For he does not know to whom he is
trusting. For it is possible either that he may be an evil demon or a
deceptive spirit, pretending in his speeches to be what he is not.
But if any one should wish to inquire of him who he is who has
appeared, he can say to himself whatever he likes. And thus, gleaming
forth like a wicked one, and remaining as long as he likes, he is at
length extinguished, not remaining with the questioner so long as he
wished him to do for the purpose of consulting him. For any one that
sees by means of dreams cannot inquire about whatever he may wish.
For reflection is not in the special power of one who is asleep.
Hence we, desiring to have information in regard to something in our
waking hours, inquire about something else in our dreams; or without
inquiring, we hear about matters that do not concern us, and awaking
from sleep we are dispirited because we have neither heard nor
inquired about those matters which we were eager to know."
Footnotes
[1349] Probably it should be apeklino instead of apekrino, "you turned
aside to another."
[1350] The words in italics are inserted conjecturally, to fill up a
lacuna in the best ms.
[1351] enargos, "with reference to things palpable to our senses."
Chapter XV.--The Evidence from Dreams Discussed.
And Simon said: "If you maintain that apparitions do not always
reveal the truth, yet for all that, visions and dreams, being
God-sent, do not speak falsely in regard to those matters which they
wish to tell." And Peter said: "You were right in saying that, being
God-sent, they do not speak falsely. But it is uncertain if he who
sees has seen a God-sent dream." And Simon said: "If he who has had
the vision is just, he has seen a true vision." And Peter said: "You
were right. But who is just, if he stands in need of a vision that he
may learn what he ought to learn, and do what he ought to do?" And
Simon said: "Grant me this, that the just man alone can see a true
vision, and I shall then reply to that other point. For I have come
to the conclusion that an impious man does not see a true dream." And
Peter said: "This is false; and I can prove it both apart from
Scripture and by Scripture; but I do not undertake to persuade you.
For the man who is inclined to fall in love with a bad woman, does not
change his mind so as to care for a lawful union with another woman in
every respect good; but sometimes they love the worse woman through
prepossessions, though they are conscious that there is another who is
more excellent. And you are ignorant, in consequence of some such
state of mind." And Simon said: "Dismiss this subject, and discuss
the matter on which you promised to speak. For it seems to me
impossible that impious men should receive dreams from God in any way
whatever."
Chapter XVI.--None But Evil Demons Appear to the Impious.
And Peter said: "I remember that I promised to prove this point, and
to give my proofs in regard to it from Scripture and apart from
Scripture. And now listen to what I say. We know that there are many
(if you will pardon me the statement; and if you don't, I can appeal
to those who are present as judges) who worship idols, commit
adultery, and sin in every way, and yet they see true visions and
dreams, and some of them have also apparitions of demons. For I
maintain that the eyes of mortals cannot see the incorporeal form of
the Father or Son, because it is illumined by exceeding great light.
Wherefore it is not because God envies, but because He pities, that He
cannot be seen by man who has been turned into flesh. For he who sees
God cannot live. For the excess of light dissolves the flesh of him
who sees; unless by the secret power of God the flesh be changed into
the nature of light, so that it can see light, or the substance of
light be changed into flesh, so that it can be seen by flesh. For the
power to see the Father, without undergoing any change, belongs to the
Son alone. But the just shall also in like manner behold God; [1352]
for in the resurrection of the dead, when they have been changed, as
far as their bodies are concerned, into light, and become like the
angels, they shall be able to see Him. Finally, then, if any angel be
sent that he may he seen by a man, he is changed into flesh, that he
may be able to be seen by flesh. For no one can see the incorporeal
power not only of the Son, but not even of an angel. But if one sees
an apparition, he should know that this is the apparition of an evil
demon.
Footnotes
[1352] We have translated a bold conjecture. The text has, "The just
not in like manner," without any verb, which Schwegler amended: "To
the just this power does not belong in like manner."
Chapter XVII.--The Impious See True Dreams and Visions.
"But it is manifest that the impious see true visions and dreams, and
I can prove it from Scripture. Finally, then, it is written in the
law, how Abimelech, who was impious, wished to defile the wife of just
Abraham by intercourse, and how he heard the commandment from God in
his sleep, as the Scripture saith, not to touch her, [1353] because
she was dwelling with her husband. Pharaoh, also an impious man, saw
a dream in regard to the fulness and thinness of the ears of corn,
[1354] to whom Joseph said, when he gave the interpretation, that the
dream had come from God. [1355]Nebuchadnezzar, who worshipped
images, and ordered those who worshipped God to be cast into fire, saw
a dream [1356] extending over the whole age of the world. [1357]And
let no one say, `No one who is impious sees a vision when awake.'
That is false. Nebuchadnezzar himself, having ordered three men to be
cast into fire, saw a fourth when he looked into the furnace, and
said, `I see the fourth as the Son of God.' [1358]And nevertheless,
though they saw apparitions, visions, and dreams, they were impious.
Thus, we cannot infer with absolute certainty that the man who has
seen visions, and dreams, and apparitions, is undoubtedly pious. For
in the case of the pious man, the truth gushes up natural and pure
[1359] in his mind, not worked up through dreams, but granted to the
good through intelligence.
Footnotes
[1353] Gen. xx. 3.
[1354] Gen. xli. 5, ff.
[1355] Gen. xli. 25.
[1356] Dan. ii. 31.
[1357] Lit., of the whole length of the age.
[1358] Dan. iii. 25.
[1359] We have amended this passage. The text applies the words
"natural or innate and pure" to the mind.
Chapter XVIII.--The Nature of Revelation.
"Thus to me also was the Son revealed by the Father. Wherefore I know
what is the meaning of revelation, having learned it in my own case.
For at the very time when the Lord said, `Who do they say that I am?'
[1360] and when I heard one saying one thing of Him, and another
another, it came into my heart to say (and I know not, therefore, how
I said it), `Thou art the Son of the living God.' [1361]But He,
pronouncing me blessed, pointed out to me that it was the Father who
had revealed it to me; and from this time I learned that revelation is
knowledge gained without instruction, and without apparition and
dreams. And this is indeed the case. For in the soul [1362] which
has been placed in us by [1363] God, there is all the truth; but it is
covered and revealed by the hand of God, who works so far as each one
through his knowledge deserves. [1364]But the declaration of
anything by means of apparitions and dreams from without is a proof,
not that it comes from revelation, but from wrath. Finally, then, it
is written in the law, that God, being angry, said to Aaron and
Miriam, [1365] `If a prophet arise from amongst you, I shall make
myself known to him through visions and dreams, but not so as to my
servant Moses; because I shall speak to him in an outward appearance,
and not through dreams, just as one will speak to his own friend.'
You see how the statements of wrath are made through visions and
dreams, but the statements to a friend are made face to face, in
outward appearance, and not through riddles and visions and dreams, as
to an enemy.
Footnotes
[1360] Matt. xvi. 13.
[1361] Matt. xvi. 16.
[1362] This word is not in the text. Schliemann proposed the word
"heart." Possibly "breath" or "spirit" may be the lost word. See
above.
[1363] "By" should properly be "from."
[1364] Lit., "who produces according to the merit of each one
knowing." Cotelerius translated, "who, knowing the merit of each man,
does to him according to it." The idea seems to be, that God uncovers
the truth hidden in the soul to each man according to his deserts.
[1365] Num. xii. 6, 7; Ex. xxxiii. 11.
Chapter XIX.--Opposition to Peter Unreasonable.
"If, then, our Jesus appeared to you in a vision, made Himself known
to you, and spoke to you, it was as one who is enraged with an
adversary; and this is the reason why it was through visions and
dreams, or through revelations that were from without, that He spoke
to you. But can any one be rendered fit for instruction through
apparitions? And if you will say, `It is possible,' then I ask, `Why
did our teacher abide and discourse a whole year to those who were
awake?' And how are we to believe your word, when you tell us that He
appeared to you? And how did He appear to you, when you entertain
opinions contrary to His teaching? But if you were seen and taught by
Him, and became His apostle for a single hour, proclaim His
utterances, interpret His sayings, love His apostles, contend not with
me who companied with Him. For in direct opposition to me, who am a
firm rock, the foundation of the Church, [1366] you now stand. If you
were not opposed to me, you would not accuse me, and revile the truth
proclaimed by me, in order that I may not be believed when I state
what I myself have heard with my own ears from the Lord, as if I were
evidently a person that was condemned and in bad repute. [1367]But
if you say that I am condemned, you bring an accusation against God,
who revealed the Christ to me, and you inveigh against Him who
pronounced me blessed on account of the revelation. But if, indeed,
you really wish to work in the cause of truth, learn first of all from
us what we have learned from Him, and, becoming a disciple of the
truth, become a fellow-worker with us."
Footnotes
[1366] Matt. xvi. 18.
[1367] We have adopted an emendation of Schwegler's. The text reads,
"in good repute." [The word "condemned" is supposed to be borrowed
from the account of the contest at Antioch in Gal. ii. 11, where it is
applied to the Apostle Peter. This passage has therefore been
regarded as a covert attack upon the Apostle Paul.--R.]
Chapter XX.--Another Subject for Discussion Proposed.
When Simon heard this, he said: "Far be it from me to become his or
your disciple. For I am not ignorant of what I ought to know; but the
inquiries which I made as a learner were made that I may see if you
can prove that actual sight is more distinct than apparition. [1368]
But you spoke according to your own pleasure; you did not prove. And
now, to-morrow I shall come to your opinions in regard to God, whom
you affirmed to be the framer of the world; and in my discussion with
you, I shall show that he is not the highest, nor good, and that your
teacher made the same statements as I now do; and I shall prove that
you have not understood him." On saying this he went away, not
wishing to listen to what might be said to the propositions which he
had laid down.
Footnotes
[1368] This passage is corrupt in the text. Dressel reads, "that
activity is more distinct than apparition." By activity would be
meant, "acting while one is awake, and in full possession of his
sense;" and thus the meaning would be nearly the same as in our
translation.
.
Homily XVIII.
Chapter I.--Simon Maintains that the Framer of the World is Not the
Highest God.
At break of day, when Peter went forth to discourse, Simon anticipated
him, and said: "When I went away yesterday, I promised to you to
return to-day, and in a discussion show that he who framed the world
is not the highest God, but that the highest God is another who alone
is good, and who has remained unknown up to this time. At once, then,
state to me whether you maintain that the framer of the world is the
same as the lawgiver or not? If, then, he is the lawgiver, he is
just; but if he is just, he is not good. But if he is not good, then
it was another that Jesus proclaimed, when he said, [1369] `Do not
call me good; for one is good, the Father who is in the heavens.' Now
a lawgiver cannot be both just and good, for these qualities do not
harmonize." [1370]And Peter said: "First tell us what are the
actions which in your opinion constitute a person good, and what are
those which constitute him just, in order that thus we may address our
words to the same mark." And Simon said: "Do you state first what in
your opinion is goodness, and what justice."
Footnotes
[1369] Matt. xix. 17.
[1370] [Comp. xvii. 5, and Recognitions, iii. 37, 38.--R.]
Chapter II.--Definition of Goodness and Justice.
And Peter said: "That I may not waste my time in contentious
discussions, while I make the fair demand that you should give answers
to my propositions, I shall myself answer those questions which I put,
as is your wish. I then affirm that the man who bestows [1371] goods
is good, just as I see the Framer of the world doing when He gives the
sun to the good, and the rain to the just and unjust." And Simon
said: "It is most unjust that he should give the same things to the
just and the unjust." And Peter said: "Do you, then, in your turn
state to us what course of conduct would constitute Him good." And
Simon said: "It is you that must state this." And Peter said: "I
will. He who gives the same things to the good and just, and also to
the evil and unjust, is not even just according to you; but you would
with reason call Him just if He gave goods to the good and evils to
the evil. What course of conduct, then, would He adopt, if He does
not adopt the plan of giving things temporal to the evil, if perchance
they should be converted, and things eternal to the good, if at least
they remain good? And thus by giving to all, but by gratifying the
more excellent, [1372] His justice is good; and all the more
long-suffering in this, that to sinners who repent He freely grants
forgiveness of their sins, and to those who have acted well He assigns
even eternal life. But judging at last, and giving to each one what
he deserves, He is just. If, then, this is right, confess it; but if
it appears to you not to be right, refute it."
Footnotes
[1371] There is a lacuna in one of the mss. here, which is supplied in
various ways. We have inserted the word "goods."
[1372] This translation of Cotelerius is doubtful. More correctly it
would be, "by gratifying different people," which does not make
sense. Wieseler proposes, "by gratifying in different ways."
Chapter III.--God Both Good and Just.
And Simon said: "I said once for all, `Every lawgiver, looking to
justice, is just.'" And Peter said: "If it is the part of him who is
good not to lay down a law, but of him who is just to lay down a law,
in this way the Framer of the world is both good and just. He is
good, inasmuch as it is plain that He did not lay down a law in
writing from the times of Adam to Moses; but inasmuch as He had a
written law from Moses to the present times, [1373] He is just also."
And Simon said: "Prove to me from the utterances of your teacher that
it is within the power of the same man to be good and just; for to me
it seems impossible that the lawgiver who is good should also be
just." And Peter said: "I shall explain to you how goodness itself
is just. Our teacher Himself first said to the Pharisee who asked
Him, [1374] `What shall I do to inherit eternal life?' `Do not call
me good; for one is good, even the Father who is in the heavens;' and
straightway He introduced these words, `But if thou shalt wish to
enter into life, keep the commandments.' And when he said, `What
commandments?' He pointed him to those of the law. Now He would not,
if He were indicating some other good being, have referred him to the
commandments of the Just One. That indeed justice and goodness are
different I allow, but you do not know that it is within the power of
the same being to be good and just. For He is good, in that He is now
long-suffering with the penitent, and welcomes them; but just, when
acting as judge He will give to every one according to his deserts."
Footnotes
[1373] The text seems corrupt here. Literally it is, "from Moses to
the present times, as has been written, He is just also."
[1374] Luke xviii. 18, ff.; Matt. xix. 16, ff.
Chapter IV.--The Unrevealed God.
And Simon said: "How, then, if the framer of the world, who also
fashioned Adam, was known, and known too by those who were just
according to the law, and moreover by the just and unjust, and the
whole world, does your teacher, coming after all these, say, [1375]
`No one has known the Father but the Son, even as no one knoweth the
Son but the Father, and those to whom the Son may wish to reveal
Him?' But he would not have made this statement, had he not
proclaimed a Father who was still unrevealed, whom the law speaks of
as the highest, and who has not given any utterance either good or bad
(as Jeremiah testifies in the Lamentations [1376] ); who also,
limiting the nations to seventy languages, according to the number of
the sons of Israel who entered Egypt, and according to the boundaries
of these nations, gave to his own Son, who is also called Lord, and
who brought into order the heaven and the earth, the Hebrews as his
portion, and defined him to be God of gods, that is, of the gods who
received the other nations as their portions. Laws, therefore,
proceeded from all the so-called gods to their own divisions, which
consist of the other nations. In like manner also from the Son of the
Lord of all came forth the law which is established among the
Hebrews. And this state of matters was determined on, that if any one
should seek refuge in the law of any one, he should belong to the
division of him whose law he undertook to obey. No one knew the
highest Father, who was unrevealed, just as they did not know that his
Son was his Son. Accordingly at this moment you yourself, in
assigning the special attributes of the unrevealed Most High to the
Son, do not know that he is the Son, being the Father of Jesus, who
with you is called the Christ."
Footnotes
[1375] Matt. xi. 27; [Luke x. 22. Comp. Homily XVII. 4; Recognitions,
ii. 47, 48. The discussion here is much fuller.--R.].
[1376] Lam. iii. 38.
Chapter V.--Peter Doubts Simon's Honesty.
When Simon had made these statements, Peter said to him: "Can you
call to witness that these are your beliefs that being Himself,--I do
not mean Him whom you speak of now as being unrevealed, but Him in
whom you believe, though you do not confess Him? For you are talking
nonsense when you define one thing in stead of another. Wherefore, if
you call Him to witness that you believe what you say, I shall answer
you. But if you continue discussing with me what you do not believe,
you compel me to strike the empty air." And Simon said: "It is from
some of your own disciples that I have heard that this is the truth."
[1377]And Peter said: "Do not bear false witness?" And Simon
said: "Do not rebuke me, most insolent man." And Peter said: "So
long as you do not tell who it was who said so, I affirm that you are
a liar." And Simon said: "Suppose that I myself have got up these
doctrines, or that I heard them from some other, give me your answer
to them. For if they cannot be overturned, then I have learned that
this is the truth." And Peter said: "If it is a human invention, I
will not reply to it; but if you are held fast by the supposition that
it is the truth, acknowledge to me that this is the case, and I can
then myself say something in regard to the matter." And Simon said:
"Once for all, then, these doctrines seem to me to be true. Give me
your reply, if you have aught to say against them."
Footnotes
[1377] The words in italics are inserted to fill up a lacuna which
occurs here in the Vaticanms.
Chapter VI.--The Nature of Revelation.
And Peter said: "If this is the case, you are acting most impiously.
For if it belongs to the Son, who arranged heaven and earth, to reveal
His unrevealed Father to whomsoever He wishes, you are, as I said,
acting most impiously in revealing Him to those to whom He has not
revealed Him." And Simon said: "But he himself wishes me to reveal
him." And Peter said: "You do not understand what I mean, Simon.
But listen and understand. When it is said that the Son will reveal
Him to whom He wishes, it is meant that such an one is to learn of Him
not by instruction, but by revelation only. For it is revelation when
that which lies secretly veiled in all the hearts of men is revealed
unveiled by His God's own will without any utterance. And thus
knowledge comes to one, not because he has been instructed, but
because he has understood. And yet the person who understands it
cannot demonstrate it to another, since he did not himself receive it
by instruction; nor can he reveal it, since he is not himself the Son,
unless he maintains that he is himself the Son. But you are not the
standing Son. For if you were the Son, assuredly you would know those
who are worthy of such a revelation. But you do not know them. For
if you knew them, you would do as they do who know."
Chapter VII.--Simon Confesses His Ignorance.
And Simon said: "I confess I have not understood what you mean by the
expression, `You would do as they do who know.'" And Peter said: "If
you have not understood it, then you cannot know the mind of every
one; and if you are ignorant of this, then you do not know those who
are worthy of the revelation. You are not the Son, for [1378] the Son
knows. Wherefore He reveals Him to whomsoever He wishes, because they
are worthy." And Simon said: "Be not deceived. I know those who are
worthy, and I am not the Son. And yet I have not understood what
meaning you attach to the words, `He reveals Him to whomsoever He
wishes.' But I said that I did not understand it, not because I did
not know it, but because I knew that those who were present did not
understand it, in order that you may state it more distinctly, so that
they may perceive what are the reasons why we are carrying on this
discussion." And Peter said: "I cannot state the matter more
clearly: explain what meaning you have attached to the words." And
Simon said: "There is no necessity why I should state your
opinions." And Peter said: "You evidently, Simon, do not understand
it, and yet you do not wish to confess, that you may not be detected
in your ignorance, and thus be proved not to be the standing Son. For
you hint this, though you do not wish to state it plainly; and,
indeed, I who am not a prophet, but a disciple of the true Prophet,
know well from the hints you have given what your wishes are. For
you, though you do not understand even what is distinctly said, wish
to call yourself son in opposition to us." And Simon said: "I will
remove every pretext from you. I confess I do not understand what can
be the meaning of the statement, `The Son reveals Him to whomsoever He
wishes.' State therefore what is its meaning more distinctly."
Footnotes
[1378] The Greek has "but."
Chapter VIII.--The Work of Revelation Belongs to the Son Alone.
And Peter said: "Since, at least in appearance, you have confessed
that you do not understand it, reply to the question I put to you, and
you will learn the meaning of the statement. Tell me, do you maintain
that the Son, whoever he be, is just, or that he is not just?" And
Simon said: "I maintain that he is most just." And Peter said:
"Seeing He is just, why does He not make the revelation to all, but
only to those to whom He wishes?" And Simon said: "Because, being
just, he wishes to make the revelation only to the worthy." And Peter
said: "Must He not therefore know the mind of each one, in order that
He may make the revelation to the worthy?" And Simon said: "Of
course he must." And Peter said: "With reason, therefore, has the
work of giving the revelation been confined to Him alone, for He alone
knows the mind of every one; and it has not been given to you, who are
not able to understand even that which is stated by us."
Chapter IX.--How Simon Bears His Exposure.
When Peter said this, the multitudes applauded. [1379]But Simon,
being thus exposed, [1380] blushed through shame, and rubbing his
forehead, said: "Well, then, do they declare that I, a magician, yea,
even I who syllogize, am conquered by Peter? It is not so. But if
one should syllogize, though carried away and conquered, he still
retains the truth that is in him. For the weakness in the defender is
not identical with the truth in the conquered man. [1381]But I
assure you that I have judged all those who are bystanders worthy to
know the unrevealed Father. Wherefore, because I publicly reveal him
to them, you yourself, through envy, are angry with me who wish to
confer a benefit on them."
Footnotes
[1379] [The remainder of the Homily is without a close parallel in the
Recognitions.--R.]
[1380] Lit., "caught in the act."
[1381] This passage is deemed corrupt by commentators. We have made
no change in the reading of the mss., except that of nenikemenen into
nenikemenos, and perhaps even this is unnecessary. The last sentence
means: "A man may overcome the weakness of his adversary: but he
does not therefore strip him of the truth, which he possesses even
when he is conquered." The Latin translation of Cotelerius, with some
emendations from later editors, yields this: "But they say that I, a
magician, am not merely conquered by Peter, but reduced to straits by
his reasonings. But not even though one be reduced to straits by
reasonings, has he the truth which is in him conquered. For the
weakness of the defender is not the truth of the conqueror."
Chapter X.--Peter's Reply to Simon.
And Peter said: "Since you have thus spoken to please the multitudes
who are present, I shall speak to them, not to please them, but to
tell them the truth. Tell me how you know all those who are present
to be worthy, when not even one of them agreed with your exposition of
the subject; for the giving of applause to me in opposition to you is
not the act of those who agree with you, but of those who agree with
me, to whom they gave the applause for having spoken the truth. But
since God, who is just, judges the mind of each one--a doctrine which
you affirm to be true--He would not have wished this to be given
through the left hand to those on the right hand, exactly as the man
who receives anything from a robber is himself guilty. So that, on
this account, He did not wish them to receive what is brought by you;
but they are to receive the revelation through the Son, who has been
set apart for this work. For to whom is it reasonable that the Father
should give a revelation, but to His only Son, because He knows Him to
be worthy of such a revelation? And so this is a matter which one
cannot teach or be taught, but it must be revealed by the ineffable
hand to him who is worthy to know it."
Chapter XI.--Simon Professes to Utter His Real Sentiments.
And Simon said: It contributes much to victory, if the man who wars
uses his own weapons; for what one loves he can in real earnest
defend, and that which is defended with genuine earnestness has no
ordinary power in it. Wherefore in future I shall lay before you my
real opinions. I maintain that there is some unrevealed power,
unknown to all, even to the Creator himself, as Jesus himself has also
declared, though he did not know what he said. For when one talks a
great deal he sometimes hits the truth, not knowing what he is
saying. I am referring to the statement which he uttered, `No one
knows the Father.'" And Peter said: "Do not any longer profess that
you know His doctrines." And Simon said: "I do not profess to
believe his doctrines; but I am discussing points in which he was by
accident right." And Peter said: "Not to give you any pretext for
escape, I shall carry on the discussion with you in the way you wish.
At the same time, I call all to witness that you do not yet believe
the statement which you just now made. For I know your opinions. And
in order that you may not imagine that I am not speaking the truth, I
shall expound your opinions, that you may know that you are discussing
with one who is well acquainted with them.
Chapter XII.--Simon's Opinions Expounded by Peter.
"We, Simon, do not assert that from the great power, which is also
called the dominant [1382] power, two angels were sent forth, the one
to create the world, the other to give the law; nor that each one when
he came proclaimed himself, on account of what he had done, as the
sole creator; nor that there is one who stands, will stand, and is
opposed. [1383]Learn how you disbelieve even in respect to this
subject. If you say that there is an unrevealed power, that power is
full of ignorance. For it did not foreknow the ingratitude of the
angels who were sent by it." And Simon became exceedingly angry with
Peter for saying this, and interrupted his discourse, saying: "What
nonsense is this you speak, you daring and most impudent of men,
revealing plainly before the multitudes the secret doctrines, so that
they can be easily learned?" And Peter said: "Why do you grudge that
the present audience should receive benefit?" And Simon said: "Do
you then allow that such knowledge is a benefit?" And Peter said: "I
allow it: for the knowledge of a false doctrine is beneficial,
inasmuch as you do not fall into it because of ignorance." And Simon
said: "You are evidently not able to reply to the propositions I laid
before you. I maintain that even your teacher affirms that there is
some Father unrevealed."
Footnotes
[1382] Kuria.
[1383] The text is corrupt. Various emendations have been proposed,
none of which are satisfactory. Uhlhorn proposes, "That there is a
standing one, one who will stand. You who are opposed, learn how you
disbelieve, and that this subject which you say is the power
unrevealed is full of ignorance." P. 328, note 1.
Chapter XIII.--Peter's Explanation of the Passage.
And Peter said: "I shall reply to that which you wish me to speak
of,--namely, the passage, `No one knows the Father but the Son, nor
does any one know the Son but the Father, and they to whom the Son may
wish to reveal Him.' First, then, I am astonished that, while this
statement admits of countless interpretations, you should have chosen
the very dangerous position of maintaining that the statement is made
in reference to the ignorance of the Creator (Demiurge), and all who
are under him. For, first, the statement can apply to all the Jews
who think that David is the father of Christ, and that Christ himself
is his son, and do not know that He is the Son of God. Wherefore it
is appropriately said, `No one knows the Father,' since, instead of
God, they affirmed David to be His father; and the additional remark,
that no one knows even the Son, is quite correct, since they did not
know that He was the Son. The statement also, `to whomsoever the Son
may wish to reveal Him,' is also correct; for He being the Son from
the beginning, was alone appointed to give the revelation to those to
whom He wishes to give it. And thus the first man (protoplast) Adam
must have heard of Him; and Enoch, who pleased God, must have known
Him; and Noah, the righteous one, must have become acquainted with
Him; and Abraam His friend must have understood Him; and Isaac must
have perceived Him; and Jacob, who wrestled with Him, must have
believed in Him; and the revelation must have been given to all among
the people who were worthy.
Chapter XIV.--Simon Refuted.
"But if, as you say, it will be possible to know Him, because He is
now revealed to all through Jesus, [1384] are you not stating what is
most unjust, when you say that these men did not know Him, who were
the seven pillars of the world, and who were able to please the most
just God, and that so many now from all nations who were impious know
Him in every respect? Were not those who were superior to every one
not deemed worthy to know Him? [1385]And how can that be good which
is not just? unless you wish to give the name of `good,' not to him
who does good to those who act justly, but to him who loves the
unjust, even though they do not believe, and reveals to them the
secrets which he would not reveal to the just. But such conduct is
befitting neither in one who is good nor just, but in one who has come
to hate the pious. Are not you, Simon, the standing one, who have the
boldness to make these statements which never have been so made
before?"
Footnotes
[1384] The text is corrupt. We have placed dia to after eidenai.
[1385] Another reading is: "Were not those deemed better worthy than
any one else to know Him?"
Chapter XV.--Matthew XI. 25 Discussed.
And Simon, being vexed at this, said: "Blame your own teacher, who
said, `I thank Thee, Lord of heaven and earth, that what was concealed
from the wise, Thou hast revealed to suckling babes.'" [1386]And
Peter said: "This is not the way in which the statement was made; but
I shall speak of it as if it had been made in the way that has seemed
good to you. Our Lord, even if He had made this statement, `What was
concealed from the wise, the Father revealed to babes,' could not even
thus be thought to point out another God and Father in addition to Him
who created the world. For it is possible that the concealed things
of which He spoke may be those of the Creator (Demiurge) himself;
because Isaiah [1387] says, `I will open my mouth in parables, and I
will belch forth things concealed from the foundation of the world.'
Do you allow, then, that the prophet was not ignorant of the things
concealed, which Jesus says were concealed from the wise, but revealed
to babes? And how was the Creator (Demiurge) ignorant of them, if his
prophet Isaiah was not ignorant of them? But our Jesus did not in
reality say `what was concealed,' but He said what seems a harsher
statement; for He said, `Thou hast concealed these things from the
wise, and [1388] hast revealed them to sucking babes.' Now the word
`Thou hast concealed' implies that they had once been known to them;
for the key of the kingdom of heaven, that is, the knowledge of the
secrets, lay with them.
Footnotes
[1386] Matt. xi. 25; [Luke x. 21; comp. Recognitions, iv. 5].
[1387] The passage does not occur in Isaiah, but in Ps. lxxviii. 2.
The words are quoted not from the LXX., but from the Gospel of Matthew
(xiii. 35), where in somemss. they are attributed to Isaiah. See
Uhlhorn, p. 119.
[1388] The words in italics are omitted in the mss.; but the context
leaves no doubt that they were once in the text.
Chapter XVI.--These Things Hidden Justly from the Wise.
"And do not say He acted impiously towards the wise in hiding these
things from them. Far be such a supposition from us. For He did not
act impiously; but since they hid the knowledge of the kingdom, [1389]
and neither themselves entered nor allowed those who wished to enter,
on this account, and justly, inasmuch as they hid the ways from those
who wished, were in like manner the secrets hidden from them, in order
that they themselves might experience what they had done to others,
and with what measure they had measured, an equal measure might be
meted out to them. [1390]For to him who is worthy to know, is due
that which he does not know; but from him who is not worthy, even
should he seem to have any thing it is taken away, [1391] even if he
be wise in other matters; and it is given to the worthy, even should
they be babes as far as the times of their discipleship are concerned.
Footnotes
[1389] Luke xi. 52.
[1390] Matt. vii. 2; [Luke vi. 38].
[1391] Luke viii. 18.
Chapter XVII.--The Way to the Kingdom Not Concealed from the
Israelites.
"But if one shall say nothing was concealed from the sons of Israel,
because it is written, [1392] `Nothing escaped thy notice, O Israel
(for do not say, O Jacob, The way is hid from me),' he ought to
understand that the things that belong to the kingdom had been hid
from them, but that the way that leads to the kingdom, that is, the
mode of life, had not been hid from them. Wherefore it is that He
says, `For say not that the way has been hid from me.' But by the way
is meant the mode of life; for Moses says, [1393] `Behold, I have set
before thy face the way of life and the way of death.' And the
Teacher spoke in harmony with this: [1394]`Enter ye through the
strait and narrow way, through which ye shall enter into life.' And
somewhere else, when one asked Him, [1395] `What shall I do to inherit
eternal life?' He pointed out to him the commandments of the law.
Footnotes
[1392] Isa. xl. 26, 27.
[1393] Deut. xxx. 15.
[1394] Matt. vii. 13, 14.
[1395] Luke xviii. 18, ff.; Matt. xix. 16, ff.
Chapter XVIII.--Isaiah I. 3 Explained.
"From the circumstance that Isaiah said, in the person of God, [1396]
`But Israel hath not known me, and the people hath not understood me,'
it is not to be inferred that Isaiah indicated another God besides Him
who is known; [1397] but he meant that the known God was in another
sense unknown, because the people sinned, being ignorant of the just
character of the known God, and imagined that they would not be
punished by the good God. Wherefore, after he said, `But Israel hath
not known me, and the people hath not understood me,' he adds, `Alas!
a sinful nation, a people laden with sins.' For, not being afraid, in
consequence of their ignorance of His justice, as I said, they became
laden with sins, supposing that He was merely good, and would not
therefore punish them for their sins.
Footnotes
[1396] Isa. i. 3.
[1397] Cotelerius'ms. inserts "the Creator" (Demiurge).
Chapter XIX.--Misconception of God in the Old Testament.
"And some sinned thus, on account of imagining that there would be no
judgment [1398] because of His goodness. But others took an opposite
course. For, supposing the expressions of the Scriptures which are
against God, and are unjust and false, to be true, they did not know
His real divinity and power. Therefore, in the belief that He was
ignorant and rejoiced in murder, and let off the wicked in consequence
of the gifts of sacrifices; yea, moreover, that He deceived and spake
falsely, and did every thing that is unjust, they themselves did
things like to what their God did, and thus sinning, asserted that
they were acting piously. Wherefore it was impossible for them to
change to the better, and when warned they took no heed. For they
were not afraid, since they became like their God through such
actions.
Footnotes
[1398] We have adopted the Latin translation here, as giving the
meaning which was intended by the writer: but the Greek will scarcely
admit of such a translation. Probably the text is corrupt, or
something is omitted. The literal translation is, "in consequence of
the unjudging supposition on account of the goodness."
Chapter XX.--Some Parts of the Old Testament Written to Try Us.
"But one might with good reason maintain that it was with reference to
those who thought Him to be such that the statement was made, `No one
knoweth the Father but the Son, as no one knoweth even the Son, but
the Father.' And reasonably. For if they had known, they would not
have sinned, by trusting to the books written against God, really for
the purpose of trying. But somewhere also He says, wishing to exhibit
the cause of their error more distinctly to them, `On this account ye
do err, not knowing the true things of the Scriptures, on which
account ye are ignorant also of the power of God.' [1399]Wherefore
every man who wishes to be saved must become, as the Teacher said, a
judge of the books written to try us. For thus He spake: `Become
experienced bankers.' Now the need of bankers arises from the
circumstance that the spurious is mixed up with the genuine."
Footnotes
[1399] Mark xii. 24.
Chapter XXI.--Simon's Astonishment at Peter's Treatment of the
Scriptures.
When Peter said this, Simon pretended to be utterly astonished at what
was said in regard to the Scriptures; and as if in great agitation, he
said: "Far be it from me, and those who love me, to listen to your
discourses. And, indeed, as long as I did not know that you held
these opinions in regard to the Scriptures, I endured you, and
discussed with you; but now I retire. Indeed, I ought at the first to
have withdrawn, because I heard you say, `I, for my part, believe no
one who says anything against Him who created the world, neither
angels, nor prophets, nor Scriptures, nor priests, nor teachers, nor
any one else, even though one should work signs and miracles, even
though he should lighten brilliantly in the air, or should make a
revelation through visions or through dreams.' Who, then, can succeed
in changing your mind, whether well or ill, so as that you should hold
opinions different from what you have determined on, seeing that you
abide so persistently and immoveably in your own decision?"
Chapter XXII.--Peter Worships One God.
When Simon said this, and was going to depart, Peter said: "Listen to
this one other remark, and then go where you like." Whereupon Simon
turned back and remained, and Peter said: "I know how you were then
astonished when you heard me say, `Whosoever says anything whatever
against God who created the world, I do not believe him.' But listen
now to something additional, and greater than this. If God who
created the world has in reality such a character as the Scriptures
assign Him, and if somehow or other He is incomparably wicked, more
wicked [1400] than either the Scriptures were able to represent Him,
or any other can even conceive Him to be, nevertheless [1401] I shall
not give up worshipping Him alone, and doing His will. For I wish you
to know and to be convinced, that he who has not affection for his own
Creator, can never have it towards another. And if he has it towards
another, he has it contrary to nature, and he is ignorant that he has
this passion for the unjust from the evil one. Nor will he be able to
retain even it stedfastly. And, indeed, if there is another above the
Creator (Demiurge), he will welcome me, since he is good, all the more
that I love my own Father; and he will not welcome you, as he knows
that you have abandoned your own natural Creator: for I do not call
Him Father, influenced by a greater hope, and not caring for what is
reasonable. Thus, even if you find one who is superior to Him, he
knows that you will one day abandon him; and the more so that he has
not been your father, since you have abandoned Him who was really your
Father.
Footnotes
[1400] "Incomparably wicked, more wicked than;" literally,
"incomparably wicked as."
[1401] The Greek has homoios, "in like manner." We have translated
homos.
Chapter XXIII.--Simon Retires.
"But you will say, `He knows that there is no other above him, and on
this account he cannot be abandoned.' Thanks, then, to there being no
other; but He knows that the state of your mind is one inclined to
ingratitude. But if, knowing you to be ungrateful, He welcomes you,
and knowing me to be grateful, He does not receive me, He is
inconsiderate, according to your own assertion, and does not act
reasonably. And thus, Simon, you are not aware that you are the
servant of wickedness." And Simon answered: "Whence, then, has evil
arisen? tell us." And Peter said: "Since to-day you were the first
to go out, and you declared that you would not in future listen to me
as being a blasphemer, come to-morrow, if indeed you wish to learn,
and I shall explain the matter to you, and I will permit you to ask me
any questions you like, without any dispute." And Simon said: "I
shall do as shall seem good to me." And saying this, he went away.
Now, none of those who entered along with him went out along with him;
but, falling at Peter's feet, they begged that they might be pardoned
for having been carried away with Simon, and on repenting, to be
welcomed. But Peter, admitting those persons who repented, and the
rest of the multitudes, laid his hands upon them, praying, and healing
those who were sick amongst them; and thus dismissing them, he urged
them to return early about dawn. And saying this, and going in with
his intimate friends, he made the usual preparations for immediate
repose, for it was now evening.
.
Homily XIX.
Chapter I.--Simon Undertakes to Prove that the Creator of the World is
Not Blameless.
The next day Peter came forth earlier than usual; and seeing Simon
with many others waiting for him, he saluted the multitude, and began
to discourse. But no sooner did he begin than Simon interrupted him,
and said: "Pass by these long introductions of yours, and answer
directly the questions I put to you. Since I perceive that you [1402]
(as I know from what I heard at the beginning, that you have no other
purpose, than by every contrivance to show that the Creator himself is
alone the blameless God),--since, as I said, I perceive that you have
such a decided desire to maintain this, that you venture to declare to
be false some portions of the Scriptures that clearly speak against
him, for this reason I have determined to-day to prove that it is
impossible that he, being the Creator of all, should be blameless.
But thus proof I can now begin, if you reply to the questions which I
put to you.
Footnotes
[1402] This passage is corrupt. Wieseler has proposed to amend it by
bold transposition of the clauses. We make one slight alteration in
the text.
Chapter II.--The Existence of the Devil Affirmed.
"Do you maintain that there is any prince of evil or not? [1403]For
if you say that there is not, I can prove to you from many statements,
and those too of your teacher, that there is; but if you honestly
allow that the evil one exists, then I shall speak in accordance with
this belief." And Peter said: "It is impossible for me to deny the
assertion of my Teacher. Wherefore I allow that the evil one exists,
because my Teacher, who spoke the truth in all things, has frequently
asserted that he exists. For instance, then, he acknowledges that he
conversed with Him, and tempted Him for forty days. [1404] And I know
that He has said somewhere else, `If Satan casts out Satan, he is
divided against himself: how then is his kingdom to stand?' [1405]
And He pointed out that He saw the evil one like lightning falling
down from heaven. [1406]And elsewhere He said, `He who sowed the
bad seed is the devil.' [1407]And again, `Give no pretext to the
evil one.' [1408]Moreover, in giving advice, He said, `Let your yea
be yea, and your nay nay; for what is more than these is of the evil
one.' [1409]Also, in the prayer which He delivered to us, we have
it said, `Deliver us from the evil one.' [1410]And in another
place, He promised that He would say to those who are impious, `Go ye
into outer darkness, which the Father prepared for the devil and his
angels.' [1411]And not to prolong this statement further, I know
that my Teacher often said that there is an evil one. Wherefore I
also agree in thinking that he exists. If, then, in future you have
anything to say in accordance with this belief, say it, as you
promised."
Footnotes
[1403] [Compare with this discussion respecting the origin of the evil
one, Recognitions, ix. 55, 56; x. 3, etc. In Recognitions, iii.
15-23, the existence of evil is discussed.--R.]
[1404] Mark i. 13.
[1405] Matt. xii. 26.
[1406] Luke x. 18.
[1407] Matt. xiii. 39.
[1408] This passage is not found in the New Testament. It resembles
Eph. iv. 27.
[1409] Matt. v. 37; Jas. v. 12.
[1410] Matt. vi. 13.
[1411] Matt. xxv. 41.
Chapter III.--Peter Refuses to Discuss Certain Questions in Regard to
the Devil.
And Simon said: "Since, then, you have honestly confessed, on the
testimony of the Scriptures, that the evil one exists, state to us how
he has come into existence, if indeed he has come into existence, and
by whom, and why." [1412]And Peter said: "Pardon me, Simon, if I
do not dare to affirm what has not been written. But if you say that
it has been written, prove it. But if, since it has not been written,
you cannot prove it, why should we run risk in stating our opinions in
regard to what has not been written? For if we discourse too daringly
in regard to God, it is either because we do not believe that we shall
be judged, or that we shall be judged only in respect to that which we
do, but not also in regard to what we believe and speak." [1413]But
Simon, understanding that Peter referred to his own madness, said:
"Permit me to run the risk; but do not you make what you assert to be
blasphemy a pretext for retiring. For I perceive that you wish to
withdraw, in order that you may escape refutation before the masses,
sometimes as if you were afraid to listen to blasphemies, and at other
times by maintaining that, as nothing has been written as to how, and
by whom, and why the evil one came into existence, we ought not to
dare to assert more than the Scripture. Wherefore also as a pious man
you affirm this only, that he exists. But by these contrivances you
deceive yourself, not knowing that, if it is blasphemy to inquire
accurately regarding the evil one, the blame rests with me, the
accuser, and not with you, the defender of God. And if the subject
inquired into is not in Scripture, [1414] and on this account you do
not wish to inquire into it, there are some satisfactory methods which
can prove to you what is sought not less effectively than the
Scriptures. For instance, must it not be the case that the evil one,
who you assert exists, is either originated or unoriginated?" [1415]
Footnotes
[1412] [Comp. Homily XX. 8, 9.--R.]
[1413] This passage is probably corrupt. We have adopted the readings
of Cotelerius--e, e, instead of ei and me.
[1414] Lit., "unwritten."
[1415] The words genetos and agenetos are difficult to translate. The
first means one who has somehow or other come into being; the second,
one who has never come into being; but has always been. The mss.
confound genetos with gennetos, begotten, and agenetos with agennetos,
unbegotten.
Chapter IV.--Suppositions in Regard to the Devil's Origin.
And Peter said: "It must be so." And Simon: "Therefore, if he is
originated, he has been made by that very God who made all things,
being either born as an animal, or sent forth substantially, and
resulting from an external mixture of elements. For either [1416] the
matter, being living or lifeless, from which he was made was outside
of Him, [1417] or he came into being through God Himself, or through
his own self, or he resulted from things non-existent, or he is a mere
relative thing, or he always existed. Having thus, as I think,
clearly, pointed out all the possible ways by which we may find him,
in going along some one of these we must find him. We must therefore
go along each one of these in search of his origin; and when we find
him who is his author, we must perceive that he is to blame. Or how
does the matter seem to you?"
Footnotes
[1416] We have changed ei into e.
[1417] By "Him" is understood God, though it may mean the devil.
Chapter V.--God Not Deserving of Blame in Permitting the Existence of
the Devil.
And Peter said: "It is my opinion that, even if it be evident that he
was made by God, the Creator who made him should not be blamed; for it
might perchance be found that the service he performs [1418] was an
absolute necessity. But if, on the other hand, it should be proved
that he was not created, inasmuch as he existed for ever, not even is
the Creator to be blamed in this respect, since He is better than all
others, even if He has not been able to put an end to a being who had
no beginning, because his nature did not admit of it; or if, being
able, He does not make away with him, deeming it unjust to put an end
to that which did not receive a beginning, and pardoning that which
was by nature wicked, because he could not have become anything else,
even if he were to wish to do so. [1419]But if, wishing to do good,
He is not able, even in this case He is good in that He has the will,
though He has not the power; and while He has not the power, He is yet
the most powerful of all, in that the power is not left to another.
But if there is some other that is able, and yet does not accomplish
it, it must be allowed that, in so far as, being able, he does not
accomplish it, he is wicked in not putting an end to him, as if he
took pleasure in the deeds done by him. But if not even he is able,
then he is better who, though unable, is yet not unwilling to benefit
us according to his ability."
Footnotes
[1418] Lit., "his usefulness was most necessary of all."
[1419] This sentence is obscure in the original. We have, with
Wieseler, read epei, omitting arche. Instead of supplying me, we have
turned sungnonai into the participle.
Chapter VI.--Peter Accuses Simon of Being Worse Than the Devil.
And Simon said: "When you have discussed all the subjects which I
have laid before you, I shall show you the cause of evil. Then I
shall also reply to what you have now said, and prove that that God
whom you affirm to be blameless is blameable." And Peter said:
"Since I perceive from what you say at the commencement that you are
striving after nothing else than to subject God, as being the author
of evil, to blame, I have resolved to go along with you all the ways
you like, and to prove that God is entirely free from blame." And
Simon said: "You say this as loving God, whom you suppose you know;
but you are not right." And Peter said: "But you, as being wicked,
and hating God whom you have not known, utter blasphemous words." And
Simon said: "Remember that you have likened me to the author of
evil." And Peter said: "I confess it, I was wrong in comparing you
to the evil one; for I was compelled to do so, because I have not
found one who is your equal, or worse than you. For this reason I
likened you to the evil one; for you happen to be much more wicked
than the author of evil. For no one can prove that the evil one spoke
against God; but all of us who are present see you speaking daringly
against Him." And Simon said: "He who seeks the truth ought not to
gratify any one in any respect contrary to what is really true. For
why does he make the inquiry at all? Why, I ask? for I am not also
able, laying aside the accurate investigation of things, to spend all
my time in the praise of that God whom I do not know." [1420]
Footnotes
[1420] We have adopted the pointing of Wieseler.
Chapter VII.--Peter Suspects Simon of Not Believing Even in a God.
And Peter said: "You are not so blessed as to praise Him, nor indeed
can you do such a good deed as this; for then you would be full of
Him. For thus said our Teacher, who always spoke the truth: `Out of
the abundance of the heart the mouth speaketh.' [1421]Whence you,
abounding in evil purposes, through ignorance speak against the only
good God. And not yet suffering what you deserve to suffer for the
words which you have dared to utter, [1422] you either imagine that
there will be no judgment, or perchance you think that there is not
even a God. Whence, not comprehending such long-suffering as His, you
are moving on to still greater madness." And Simon said: "Do not
imagine that you will frighten me into not investigating the truth of
your examples. For I am so eager for the truth, that for its sake I
will not shrink from undergoing danger. If, then, you have anything
to say in regard to the propositions made by me at the commencement,
say it now."
Footnotes
[1421] Matt. xii. 34.
[1422] We have altered the punctuation. Editors connect this clause
with the previous sentence, and change e of the ms. into ei.
Chapter VIII.--Peter Undertakes to Discuss the Devil's Origin.
And Peter said: "Since you compel us, after we have made accurate
investigations into the contrivances of God, to venture to state them,
and that, too, to men who are not able to comprehend thoroughly the
contrivances of their fellow-men, for the sake at least of those who
are present, I, instead of remaining silent--a course which would be
most pious--shall discuss the subjects of which you wish me to speak.
I agree with you in believing that there is a prince of evil, of whose
origin the Scripture has ventured to say nothing either true or
false. But let us follow out the inquiry in many ways, as to how he
has come into existence, if it is the fact that he has come into
existence; and of the opinions which present themselves, let us select
that which is most reverential, since in the case of probable
opinions, that one is assumed with confidence which is based on the
principle that we ought to attribute to God that which is more
reverential; and all the more so, if, when all other suppositions are
removed, there still remains one which is adequate and involves less
danger. [1423]But I promise you, before I proceed with the
investigation, that every method in the investigation can show that
God alone is blameless.
Footnotes
[1423] This sentence is regarded as corrupt by Wieseler. We have
retained the reading of the Paris ms., ho, and understand lambanetai
after it. De would naturally be inserted after taute, but it is not
necessary. Kathartheison is translated in the Latin purgatis, which
may mean the same as in our translation if we take it in the sense of
"washed away;" but kathairetheison would be a better reading. The
translation of Cotelerius gives, "Since this is reasonably assumed
with firmness,--namely, that it is right to give to God," etc.
Chapter IX.--Theories in Regard to the Origin of the Devil.
"But, as you said, if the evil one is created either he has been
begotten as an animal, or he has been sent forth substantially by Him,
[1424] or he has been compounded externally, or his will has arisen
through composition; or it happened that he came into existence from
things non-existent, without composition and the will of God; or he
has been made by God from that which in no manner and nowhere exists;
or the matter, being lifeless or living, from which he has arisen was
outside of God; or he fashioned himself, or he was made by God, or he
is a relative thing, or he ever existed: for we cannot say that he
does not exist, since we have agreed in thinking that he does exist."
And Simon said: "Well have you distinguished all the methods of
accounting for his existence in a summary manner. Now it is my part
to examine these various ideas, and to show that the Creator is
blameable. But it is your business to prove, as you promised, that he
is free from all blame. But I wonder if you will be able. For,
first, if the devil has been begotten from God as an animal, the vice
which is his is accordingly the same as that of him who sends him
forth." And Peter said: "Not at all. For we see many men who are
good the fathers of wicked children, and others who are wicked the
fathers of good children, and others again who are wicked producing
both good and wicked [1425] children, and others who are good having
both wicked and good children. For instance, the first man who was
created produced the unrighteous Cain and the righteous Abel." To
this Simon said: "You are acting foolishly, in using human examples
when discoursing about God." And Peter said: "Speak you, then, to us
about God without using human examples, and yet so that what you say
can be understood; but you are not able to do so.
Footnotes
[1424] The text here is evidently corrupt in many places. If the
reading "by him" is to be retained, we must suppose, with Wieseler,
that "by God" is omitted in the previous clause. Probably it should
be, "by himself."
[1425] "And bad" is not in the mss., but is required by the context.
Chapter X.--The Absolute God Entirely Incomprehensible by Man.
"For instance, then, what did you say in the beginning? If the wicked
one has been begotten of God, being of the same substance as He, then
God is wicked. But when I showed you, from the example which you
yourself adduced, that wicked beings come from good, and good from
wicked, you did not admit the argument, for you said that the example
was a human one. Wherefore I now do not admit that the term `being
begotten' [1426] can be used with reference to God; for it is
characteristic of man, and not of God, to beget. Not only so; but God
cannot be good or evil, just or unjust. Nor indeed can He have
intelligence, or life, or any of the other attributes which can exist
in man; for all these are peculiar to man. And if we must not, in our
investigations in regard to God, give Him the good attributes which
belong to man, it is not possible for us to have any thought or make
any statement in regard to God; but all we can do is to investigate
One point alone,--namely, what is His will which He has Himself
allowed us to apprehend, in order that, being judged, we might be
without excuse in regard to those laws which we have not observed,
though we knew them."
Footnotes
[1426] The text is corrupt here. Literally it is, "I do not admit
that God had been begotten."
Chapter XI.--The Application of the Attributes of Man to God.
And Simon, hearing this, said: "You will not force me through shame
to remain silent in regard to His substance, and to inquire into His
will alone. For it is possible both to think and to speak of His
substance. I mean from the good attributes that belong to man. For
instance, life and death are attributes of man; but death is not an
attribute of God, but life, and eternal life. Furthermore, men may be
both evil and good; but God can be only incomparably good. And, not
to prolong the subject too much, the better attributes of man are
eternal attributes of God." And Peter said: "Tell me, Simon, is it
an attribute of man to beget evil and good, and to do evil and good?"
And Simon said: "It is." And Peter said: "Since you made this
assertion, we must assign the better attributes of man to God; and so,
while men beget evil and good, God can beget good only; and while men
do evil and good, God rejoices only in doing good. Thus, with regard
to God, we must either not predicate any of the attributes of man and
be silent, or it is reasonable that we should assign the best of the
good attributes to Him. And thus He alone is the cause of all good
things."
Chapter XII.--God Produced the Wicked One, But Not Evil.
And Simon said: "If, then, God is the cause only of what is good,
what else can we think than that some other principle begot the evil
one; [1427] or is evil unbegotten?" And Peter said: "No other power
begot the wicked one, nor is evil unbegotten, as I shall show in the
conclusion; for now my object is to prove, as I promised in the
commencement, that God is blameless in every [1428] respect. We have
granted, then, that God possesses in an incomparable way the better
attributes that belong to men. Wherefore also it is possible for Him
to have been the producer of the four substances,--heat, I mean, and
cold, moist and dry. These, as being at first simple and unmixed,
were naturally indifferent in their desire; [1429] but being produced
by God, and mixed externally, they would naturally become a living
being, possessing the free choice to destroy those who are evil. And
thus, since all things have been begotten from Him, the wicked one is
from no other source. Nor has he derived his evil from the God who
has created all things (with whom it is impossible that evil should
exist), because the substances were produced by Him in a state of
indifference, and carefully separated from each other; and when they
were externally blended through his art, there arose through volition
the desire for the destruction of the evil ones. But the good cannot
be destroyed by the evil that arose, even though it should wish to do
so: for it exercises its power only [1430] against those who sin.
Ignorant, then, of the character of each, [1431] he makes his attempt
against him, and convicting him, he punishes him." And Simon said:
"God being able to mingle the elements, and to make His mixtures so as
to produce any dispositions that He may wish, why did He not make the
composition of each such as that it would prefer what is good?"
Footnotes
[1427] "Evil" is not in the mss. It is inserted from the next
sentence.
[1428] "Every" is inserted by a conjecture of Schwegler's.
[1429] Lit., "naturally had their desire towards neither."
[1430] The mss. have "by law." We have changed nomo into monon.
[1431] The devil is plainly meant by the "he."
Chapter XIII.--God the Maker of the Devil.
And Peter said: "Now indeed our object is to show how and by whom the
evil one came into being, since he did come into being; but we shall
show if he came into being blamelessly, when we have finished the
subject now in hand. Then I shall show how and on account of what he
came into being, and I shall fully convince you that his Creator is
blameless. [1432]We said, then, that the four substances were
produced by God. And thus, through the volition of Him who mingled
them, arose, as He wished, the choice of evils. For if it had arisen
contrary to His determination, or from some other substance or cause,
then God would not have had firmness of will: for perchance, even
though He should not wish it, leaders of evil might continually arise,
who would war against His wishes. But it is impossible that this
should be the case. For no living being, and especially one capable
of giving guidance, can arise from accident: for everything that is
produced must be produced by some one."
Footnotes
[1432] This passage is evidently corrupt. But it is not easy to amend
it.
Chapter XIV.--Is Matter Eternal?
And Simon said: "But what if matter, being coeval with Him, and
possessing equal power, produces as His foe leaders who hinder His
wishes?" And Peter said: "If matter is eternal, then it is the foe
of no one: for that which exists for ever is impassible, and what is
impassible is blessed; but what is blessed cannot be receptive of
hatred, since, on account of its eternal creation, [1433] it does not
fear that it will be deprived of anything. But how does not matter
rather love the Creator, when [1434] it evidently sends forth its
fruits to nourish all who are made by Him? And how does it not fear
Him as superior, as trembling through earthquakes it confesses, and
as, though its billows ran high, yet, when the Teacher was sailing on
it and commanded a calm, it immediately obeyed and became still?
[1435]What! did not the demons go out through fear and respect for
Him, and others of them desired to enter into swine; but they first
entreated Him before going, plainly because they had no power to enter
even into swine without His permission?" [1436]
Footnotes
[1433] Probably "eternity" should be read, instead of "eternal
creation."
[1434] At this word thems. of Cotelerius breaks off; and we have the
rest only in the Ottobonian ms., first edited by Dressel.
[1435] Matt. xxvii. 51, viii. 24-26.
[1436] Matt. viii. 31.
Chapter XV.--Sin the Cause of Evil.
And Simon said: "But what if, being lifeless, it possesses a nature
capable of producing what is evil and what is good?" And Peter said:
"According to this statement, it is neither good nor evil, because it
does not act by free choice, being lifeless and insensible. Wherefore
it is possible to perceive distinctly in this matter, how, being
lifeless, it produces as if it were living; [1437] and being
insensible, it yet plainly fashions artistic shapes both in animals
and plants." And Simon said: "What! if God Himself gave it life, is
not He, then, the cause of the evils which it produces?" And Peter
said: "If God gave it life according to His own will, then it is His
Spirit that produces it, and no longer is it anything hostile to God,
or of equal power with Him; or it is impossible that everything made
by Him is made according as He wishes. But you will say, He Himself
is the cause of evil, since He Himself produces the evils through it.
What sort, then, are the evils of which you speak? Poisonous serpents
and deadly plants, or demons, or any other of those things that can
disturb men?--which things would not have been injurious had not man
sinned, for which reason [1438] death came in. For if man were
sinless, the poison of serpents would have no effect, nor the
activities of injurious plants, nor would there be the disturbances of
demons, nor would man naturally have any other suffering; but losing
his immortality on account of his sin, he has become, as I said,
capable of every suffering. But if you say, Why, then, was the nature
of man made at the beginning capable of death? I tell you, because of
free-will; for if we were not capable of death, we could not, as being
immortal, be punished on account of our voluntary sin. [1439]And
thus, on account of our freedom from suffering, righteousness would be
still more weakened if we were wicked by choice; for those who should
have evil purposes could not be punished, on account of their being
incapable of suffering. [1440]
Footnotes
[1437] Possibly the right reading is empsuchous, "it produces living
beings."
[1438] Or, "on whose account."
[1439] [Comp. xi. 8; Recognitions, iii. 21, 26, etc.--R.]
[1440] The text is corrupt.
Chapter XVI.--Why the Wicked One is Entrusted with Power.
And Simon said to this: "I have one thing more to say in regard to
the wicked one. Assuredly, since God made him out of nothing, he is
in this respect wicked, [1441] especially since he was able to make
him good, by giving him at his creation a nature in no way capable of
selecting wickedness." And Peter said: "The statement that He
created him out of nothing, with a power of choice, is like the
statement we have made above, that, having made such a constitution as
can rejoice in evils, He Himself appears to be the cause of what took
place. But since there is one explanation of both statements, we
shall show afterwards why it was that He made him rejoice in the
destruction of the wicked." And Simon said: "If he made the angels
also voluntary agents, and the wicked one departed from a state of
righteousness, why has he been honoured with a post of command? Is it
not plain that he who thus honoured him takes pleasure in the wicked,
in that he has thus honoured him?" [1442]And Peter said: "If God
set him by law, when he rebelled, to rule over those who were like
him, ordering him to inflict punishment on those who sin, He is not
unjust. But if it be the case that He has honoured him even after his
revolt, He who honoured him saw beforehand his usefulness; for the
honour is temporary, and it is right that the wicked should be ruled
by the wicked one, and that sinners should be punished by him."
Footnotes
[1441] The ms. reads: "In this respect he who made him is wicked, who
gave existence to what was non-existent."
[1442] The Greek is either ungrammatical or corrupt, but the sense is
evident.
Chapter XVII.--The Devil Has Not Equal Power with God.
And Simon said: "If, then, he exists for ever, is not the fact of the
sole government of God thus destroyed, since there is another power,
namely, that concerned with matter, which rules along with Him?" And
Peter said: "If they are different in their substances, they are
different also in their powers, and the superior rules the inferior.
But if they are of the same substance, then they are equal in power,
and they are in like manner good or bad. But it is plain that they
are not equal in power; for the Creator put matter into that shape of
a world into which He willed to put it. Is it then at all possible to
maintain that it always existed, being a substance; and is not matter,
as it were, the storehouse of God? For it is not possible to maintain
that there was a time [1443] when God possessed nothing, but He always
was the only ruler of it. Wherefore also He is an eternal sole ruler;
[1444] and on this account it would justly be said to belong to Him
who exists, and rules, and is eternal." [1445]And Simon said:
"What then? Did the wicked one make himself? And was God good in
such a way, that, knowing he would be the cause of evil, he yet did
not destroy him at his origination, when he could have been destroyed,
as not yet being perfectly made? For if he came into being suddenly
and complete, then on that account [1446] he is at war with the
Creator, as having come suddenly into being, possessed of equal power
with him."
Footnotes
[1443] This passage is supposed by most to be defective, and various
words have been suggested to supply the lacuna.
[1444] Or, "monarch." But only two letters of the word are in the
ms.; the rest is filled in by conjecture.
[1445] Supplied by conjecture.
[1446] Three words are struck out of the text of the ms. by all
editors, as being a repetition.
Chapter XVIII.--Is the Devil a Relation?
And Peter said: "What you state is impossible; for if he came into
existence by degrees, He could have cut him off as a foe by His own
free choice. And knowing beforehand that he was coming into
existence, He would not have allowed him as a good, had He not known
that by reason of him what was useful was being brought into
existence. [1447]And he could not have come into existence
suddenly, complete, of his own power. For he who did not exist could
not fashion himself; and he neither could become complete out of
nothing, nor could any one justly say that he had substance, [1448] so
as always to be equal in power if he were begotten." And Simon said:
"Is he then a mere relation, and in this way wicked? [1449] --being
injurious, as water is injurious to fire, but good for the seasonably
thirsty land; as iron is good for the cultivation of the land, but bad
for murders; and lust is not evil in respect of marriage, but bad in
respect of adultery; as murder is an evil, but good for the murderer
so far as his purpose is concerned; and cheating is an evil, but
pleasant to the man who cheats; and other things of a like character
are good and bad in like manner. In this way, neither is evil, nor
good; for the one produces the other. For does not that which seems
to be done injuriously rejoice the doer, but punish the sufferer? And
though it seems unjust that a man should, out of self-love, gratify
himself by every means in his power, to whom, on the other hand, does
it not seem unjust that a man should suffer severe punishments at the
hand of a just judge for having loved himself?"
Footnotes
[1447] The editors punctuate differently, thus: "And knowing
beforehand that he was becoming not good, He would not have allowed
him, unless He knew that he would be useful to Himself." We suppose
the reference in the text to be to Gen. i. 31.
[1448] Or, "self-subsistence." We have supposed a transposition of
the words in the text. The text is without doubt corrupt.
[1449] We have adopted an emendation of Lagarde's.
Chapter XIX.--Some Actions Really Wicked.
And Peter said: "A man ought to punish himself through
self-restraint, [1450] when his lust wishes to hurry on to the injury
of another, knowing that [1451] the wicked one can destroy the wicked,
for he has received power over them from the beginning. And not yet
is this an evil to those who have done evil; but that their souls
should remain punished after the destruction, you are right in
thinking to be really harsh, though the man who has been fore-ordained
for evil should say that it is right. [1452]Wherefore, as I said,
we ought to avoid doing injury [1453] to another for the sake of a
short lived pleasure, that we may not involve ourselves in eternal
punishment for the sake of a little pleasure." And Simon said: "Is
it the case, then, that there is nothing either bad or good by nature,
but the difference arises through law and custom? For is it not
[1454] the habit of the Persians to marry their own mothers, sisters
and daughters, while marriage with other women is prohibited [1455] as
most barbarous? Wherefore, if it is not settled what things are evil,
it is not possible for all to look forward to the judgment of God."
And Peter said: "This cannot hold; for it is plain to all that
cohabitation with mothers is abominable, even though the Persians, who
are a mere fraction of the whole, should under the effects of a bad
custom fail to see the iniquity of their abominable conduct. Thus
also the Britons publicly cohabit in the sight of all, and are not
ashamed; and some men eat the flesh of others, and feel no disgust;
and others eat the flesh of dogs; and others practice other
unmentionable deeds. Thus, then we ought not to form our judgments
with a perception which through habit has been perverted from its
natural action. For to be murdered is an evil, even if all were to
deny it; for no one wishes to suffer it himself, and in the case of
theft [1456] no one rejoices at his own punishment. If, then, no one
[1457] were at all ever to confess that these are sins, it is right
even then to look forward of necessity to a judgment in regard to
sins." When Peter said this, Simon answered: "Does this, then, seem
to you to be the truth in regard to the wicked one? Tell me."
Footnotes
[1450] Dressel translates viriliter, "manfully."
[1451] This word is supplied by conjecture.
[1452] This passage is hopelessly corrupt. We have changed dikaios
into dikaiois, the verb, and ton prodiorismenon into tou
prodiorismenou.
[1453] We have adopted Wieseler's emendation of adikon into adikein.
[1454] This is a conjectural filling up of a blank.
[1455] This is partly conjecture, to fill up a blank.
[1456] The text is likely corrupt.
[1457] Uhlhorn changed oun henos into oudenos. We have changed kai
triten into kai tote ten. Various emendations have been proposed.
Chapter XX.--Pain and Death the Result of Sin.
And Peter said: "We remember that our Lord and Teacher, commanding
us, said, `Keep the mysteries for me and the sons of my house.'
Wherefore also He explained to His disciples privately the mysteries
of the kingdom of heaven. [1458]But to you who do battle with us,
and examine into nothing else but our statements, whether they be true
or false, it would be impious to state the hidden truths. But that
none of the bystanders may imagine that I am contriving excuses,
[1459] because I am unable to reply to the assertions made by you, I
shall answer you by first putting the question, If there had been a
state of painlessness, what is the meaning of the statement, `The evil
one was?'" And Simon said: "The words have no meaning." And Peter:
"Is then evil the same as pain and death?" And Simon: "It seems
so." And Peter said: "Evil, then, does not exist always, yea, it
cannot even exist at all substantially; for pain and death belong to
the class of accidents, neither of which can co-exist with abiding
strength. For what is pain but the interruption of harmony? And what
is death but the separation of soul from body? There is therefore no
pain when there is harmony. For death does not even at all belong to
those things which substantially exist: for death is nothing, as I
said, but the separation of soul from body; and when this takes place,
the body, which is by nature incapable of sensation, is dissolved; but
the soul, being capable of sensation, remains in life and exists
substantially. Hence, when there is harmony there is no pain, no
death, no, not even deadly plants nor poisonous reptiles, nor anything
of such a nature that its end is death. And hence, where immortality
reigns, all things will appear to have been made with reason. And
this will be the case when, on account of righteousness, man becomes
immortal through the prevalence of the peaceful reign of Christ, when
his composition will be so well arranged as not to give rise [1460] to
sharp impulses; and his knowledge, moreover, will be unerring, so as
that he shall not mistake [1461] evil for good; and he will suffer no
pain, so that he will not be mortal." [1462]
Footnotes
[1458] Mark iv. 34. [More probably, Matt. xiii. 11.--R.]
[1459] We have adopted an emendation of Wieseler's.
[1460] The words in italics supplied by conjecture.
[1461] The words in italics supplied by conjecture.
[1462] This last sentence has two blanks, which are filled up by
conjectures: and one emendation has been adopted.
Chapter XXI.--The Uses of Lust, Anger, Grief.
And Simon said: [1463]"You were right in saying this; but in the
present world does not man seem to you to be capable of every kind of
affection,--as, for instance, of lust, anger, grief, and the like?"
And Peter said: "Yes, these belong to the things that are accidental,
not to those that always exist, and it will be found that they now
occur with advantage to the soul. For lust has, by the will of Him
who created all things well, been made to arise within the living
being, that, led by it to intercourse, he may increase humanity, from
a selection of which a multitude of superior beings arise who are fit
for eternal life. But if it were not for lust, no one would trouble
himself with intercourse with his wife; but now, for the sake of
pleasure, and, as it were, gratifying himself, man carries out His
will. Now, if a man uses lust for lawful marriage, he does not act
impiously; but if he rushes to adultery, he acts impiously, and he is
punished because he makes a bad use of a good ordinance. And in the
same way, anger has been made by God to be lighted up naturally within
us, in order that we may be induced by it to ward off injuries. Yet
if any one indulges it without restraint, he acts unjustly; but if he
uses it within due bounds, he does what is right. Moreover, we are
capable of grief, that we may be moved with sympathy at the death of
relatives, of a wife, or children, or brothers, or parents, or
friends, or some others, since, if we were not capable of sympathy, we
should be inhuman. In like manner, all the other affections will be
found to be adapted for us, if at least the reason for their existence
[1464] be considered."
Footnotes
[1463] [With chaps. 21, 22, compare Homily XX. 4.--R.]
[1464] We have adopted an emendation of Lagarde's.
Chapter XXII.--Sins of Ignorance.
And Simon: "Why is it, then, that some die prematurely, and
periodical diseases arise; and that there are, moreover, attacks of
demons, and of madness, and all other kinds of afflictions which can
greatly punish?" And Peter said: "Because men, following their own
pleasure in all things, cohabit without observing the proper times;
and thus the deposition of seed, taking place unseasonably, naturally
produces a multitude of evils. For they ought to reflect, that as a
season has been fixed suitable for planting and sowing, [1465] so days
have been appointed as appropriate for cohabitation, which are
carefully to be observed. Accordingly some one well instructed in the
doctrines taught by Moses, finding fault with the people for their
sins, called them sons of the new moons and the sabbaths. [1466]Yet
in the beginning of the world men lived long, and had no diseases.
But when through carelessness they neglected the observation of the
proper times, then the sons in succession cohabiting through ignorance
at times when [1467] they ought not, place their children under
innumerable afflictions. Whence our Teacher, when we inquired of Him
[1468] in regard to the man who was blind from his birth, and
recovered his sight, if this man sinned, or his parents, that he
should be born blind, answered, `Neither did he sin at all, nor his
parents, but that the power of God might be made manifest through him
in healing the sins of ignorance.' [1469]And, in truth, such
afflictions arise because of ignorance; as, for instance, by not
knowing when one ought to cohabit with his wife, as if she be pure
from her discharge. Now the afflictions which you mentioned before
are the result of ignorance, and not, assuredly, of any wickedness
that has been perpetrated. Moreover, give me the man who sins not,
and I will show you the man who suffers not; and you will find that he
not only does not suffer himself, but that he is able [1470] to heal
others. For instance, Moses, on account of his piety, continued free
from suffering all his life, and by his prayers he healed the
Egyptians when they suffered on account of their sins."
Footnotes
[1465] Eccles. iii. 2.
[1466] Lit., "new moons that are according to the moon." Gal. iv. 10.
[1467] "At times when" is supplied by conjecture.
[1468] We have followed an emendation of Wieseler's.
[1469] John ix. 2, 3. [This clear instance of citation from the
Gospel of John is found in that portion of the text recovered by
Dressel. It is of importance, since writers of the Tübingen school
previously denied that this author uses the fourth Gospel.--R.]
[1470] We have adopted an obvious emendation of Wieseler's.
Chapter XXIII.--The Inequalities of Lot in Human Life.
And Simon said: "Let me grant that this is the case: does not the
inequality of lot amongst men seem to you most unjust? For one is in
penury, another is rich; one is sick, another is in good health: and
there are innumerable differences of a like character in human life."
[1471]And Peter said: "Do you not perceive, Simon, that you are
again shooting your observations beyond the mark? For while we were
discussing evil, you have made a digression, and introduced the
question of the anomalies that appear in this world. But I shall
speak even to this point. The world is an instrument artistically
contrived, that for the male who is to exist eternally, the female may
bear eternal righteous sons. Now they could not have been rendered
perfectly pious here, had there been no needy ones for them to help.
In like manner there are the sick, that they may have objects for
their care. And the other afflictions admit of a like explanation."
And Simon said: "Are not those in humble circumstances unfortunate?
for they are subjected to distress, that others may be made
righteous." And Peter said: "If their humiliation were eternal,
their misfortune would be very great. But the humiliations and
exaltations of men take place according to lot; and he who is not
pleased with his lot can appeal, [1472] and by trying his case
according to law, he can exchange his mode of life for another." And
Simon said: "What do you mean by this lot and this appeal?" And
Peter said: "You are now demanding the exposition of another topic;
but if you permit me, we can show you how, being born again, and
changing your origin, and living according to law, you will obtain
eternal salvation."
Footnotes
[1471] [Comp. Recognitions, iii. 40, 41.--R.]
[1472] An amendation of Wieseler's.
Chapter XXIV.--Simon Rebuked by Faustus.
And Simon hearing this, said: "Do not imagine that, when I, while
questioning you, agreed with you in each topic, I went to the next, as
being fully assured of the truth of the previous; but I appeared to
yield to your ignorance, that you might go on to the next topic, in
order that, becoming acquainted with the whole range of your
ignorance, I might condemn you, not through mere conjecture, but from
full knowledge. [1473]Allow me now to retire for three days, and I
shall come back and show that you know nothing." When Simon said
this, and was on the point of going out, my father said: "Listen to
me, Simon, for a moment, and then go wherever you like. I remember
that in the beginning, before the discussion, you accused me of being
prejudiced, though as yet you had no experience of me. But now,
having heard you discuss in turn, and judging that Peter has the
advantage, and now assigning to him the merit of speaking the truth,
do I appear to you to judge correctly, and with knowledge; [1474] or
is it not so? For if you should say that I have judged correctly, but
do not agree, then you are plainly prejudiced, inasmuch as you do not
wish to agree, after confessing your defeat. But if I was not correct
in maintaining that Peter has the advantage in the discussion, do you
convince us how we have not judged correctly, or you will cease [1475]
to discuss with him before all, since you will always be defeated and
agree, and in consequence your own soul will suffer pain, condemned as
you will be, and in disgrace, through your own conscience, even if you
do not feel shame before all the listeners as the greatest torture;
for we have seen you conquered, in fact, and we have heard your own
lips confess it. Finally, therefore, I am of opinion that you will
not return to the discussion, as you promised; but that you may seem
not to have been defeated, [1476] you have promised, when going away,
that you will return."
Footnotes
[1473] The whole of this sentence is corrupt. We have adopted the
conjectures of Wieseler, though they are not entirely satisfactory.
[1474] Possibly something is corrupt here. The words may be
translated: "Is it not plain that I know how to judge correctly?"
[1475] The ms. has, "do not cease." We have omitted me, and changed
pause into pausei. We have inserted the me after e, changed into ei
before aideisthai.
[1476] We have adopted an emendation of Wieseler's.
Chapter XXV.--Simon Retires. Sophonias Asks Peter to State His Real
Opinions in Regard to Evil.
And Simon hearing this, gnashed his teeth for rage, and went away in
silence. But Peter (for a considerable portion of the day still
remained) laid his hands on the large multitude to heal them; and
having dismissed them, went into the house with his more intimate
friends, and sat down. And one of his attendants, of the name of
Sophonias, said: "Blessed is God, O Peter, who selected you and
instructed [1477] you for the comfort of the good. For, in truth, you
discussed with Simon with dignity and great patience. But we beg of
you to discourse to us of evil; for we expect that you will state to
us your own genuine belief in regard to it,--not, however at the
present moment, but to-morrow, if it seems good to you: for we spare
you, because of the fatigue you feel on account of your discussion."
And Peter said: "I wish you to know, that he who does anything with
pleasure, finds rest in the very toils themselves; but he who does not
do what he wishes, is rendered exceedingly weary by the very rest he
takes. Wherefore you confer on me a great rest when you make me
discourse on topics which please me." Content, then, with his
disposition, and sparing him on account of his fatigue, we requested
him to put the discussion off till the night, when it was his custom
to discourse to his genuine friends. And partaking of salt, we turned
to sleep.
Footnotes
[1477] An emendation of Wieseler's.
.
Homily XX.
Chapter I.--Peter is Willing to Gratify Sophonias.
In the night-time Peter rose up and wakened us, and then sat down in
his usual way, and said: "Ask me questions about anything you like."
[1478]And Sophonias was the first to begin to speak to him: "Will
you explain to us who are eager to learn what is the real truth in
regard to evil?" And Peter said: "I have already explained it in the
course of my discussion with Simon; but because I stated the truth in
regard to it in combination with other topics, it was not altogether
clearly put; for many topics that seem to be of equal weight with the
truth afford some kind of knowledge of the truth to the masses. So
that, if now I state what I formerly stated to Simon along with many
topics, do not imagine that you are not [1479] honoured with honour
equal to his." And Sophonias said: "You are right; for if you now
separate it for us from many of the topics that were then discussed,
you will make the truth more evident."
Footnotes
[1478] [Chaps. 1-10 are also peculiar to the Homilies, though there
are incidental resemblances to passages in the Recognitions,
particularly in the presentation of free-will.--R.]
[1479] "Not" is supplied by conjecture.
Chapter II.--The Two Ages.
And Peter said: "Listen, therefore, to the truth of the harmony in
regard to the evil one. God appointed two kingdoms, and established
two ages, determining that the present world should be given to the
evil one, because it is small, and passes quickly away; but He
promised to preserve for the good one the age to come, as it will be
great and eternal. Man, therefore, He created with free-will, and
possessing the capability of inclining to whatever actions he wishes.
And his body consists of three parts, deriving its origin from the
female; for it has lust, anger, and grief, and what is consequent on
these. But the spirit not being uniform, [1480] but consisting of
three parts, derives its origin from the male; and it is capable of
reasoning, knowledge, and fear, and what is consequent on these. And
each of these triads has one root, so that man is a compound of two
mixtures, the female and the male. Wherefore also two ways have been
laid before him--those of obedience and disobedience to law; and two
kingdoms, have been established,--the one called [1481] the kingdom of
heaven, and the other the kingdom of those who are now kings upon
earth. Also two kings have been appointed, of whom the one is
selected to rule by law over the present and transitory world, and his
composition is such that he rejoices in the destruction of the
wicked. But the other and good [1482] one, who is the King of the age
to come, loves the whole nature of man; but not being able to have
boldness in the present world, he counsels what is advantageous, like
one who tries to conceal who he really is. [1483]
Footnotes
[1480] A doubtful emendation of Wieseler's for the senseless
tritogenes. Possibly it may be for protogenes, original, and is
underived.
[1481] An obvious correction of the ms. is adopted.
[1482] We have changed autos into agathos.
[1483] [With these views compare the doctrine of pairs, as repeatedly
set forth; Homily II. 33, 34; Recognitions, iii. 59, 60, etc.--R.]
Chapter III.--The Work of the Good One and of the Evil One.
"But of these two, the one [1484] acts violently towards the other by
the command of God. Moreover, each man has power to obey whichever of
them he pleases for the doing of good or evil. But if any one chooses
to do what is good, he becomes the possession of the future good king;
but if any one should do evil, he becomes the servant of the present
evil one, who, having received power over him by just judgment on
account of his sins, and wishing to use it [1485] before the coming
age, rejoices in punishing him in the present life, and thus by
gratifying, as it were, his own private passion, he accomplishes the
will of God. But the other, being made to rejoice in power over the
righteous, when he finds a righteous man, is exceedingly glad, and
saves him with eternal life; and he also, as if gratifying himself,
traces the gratification which he feels on account of these to God.
Now it is within the power of every unrighteous man to repent and be
saved; and every righteous man may have to undergo punishment for sins
committed at the end of his career. Moreover, these two leaders are
the swift hands of God, eager to anticipate Him so as to accomplish
His will. But that this is so, has been said even by the law in the
person of God: `I will kill, and I will make alive; I will strike,
and I will heal.' [1486]For, in truth, He kills and makes alive.
He kills through the left hand, that is, through the evil one, who has
been so composed as to rejoice in afflicting the impious. And he
saves and benefits through the right hand, that is, through the good
one, who has been made to rejoice in the good deeds and salvation of
the righteous. Now these have not their substances outside of God:
for there is no other primal source. Nor, indeed, have they been sent
forth as animals from God, for they were of the same mind with Him;
nor are they accidental, [1487] arising spontaneously in opposition to
His will, since thus the greatest exercise of His power would have
been destroyed. But from God have been sent forth the four first
elements--heat and cold, moist and dry. In consequence of this, He is
the father of every substance, but not of the disposition [1488] which
may arise from the combination of the elements; for when these were
combined from without, disposition was begotten in them as a child.
The wicked one, then, having served God blamelessly to the end of the
present world, can become good by a change in his composition, [1489]
since he assuredly is not of one uniform substance whose sole bent is
towards sin. For not even more does he do evil, although he is evil,
since he has received power to afflict lawfully."
Footnotes
[1484] "One" is supplied by Dressel's conjecture.
[1485] The words in italics are supplied by Dressel's conjecture.
[1486] Deut. xxxii. 39.
[1487] We have adopted an obvious emendation of Wieseler's.
[1488] We have changed ouses into ou tes.
[1489] We have given a meaning to metasunkritheis not found in
dictionaries, but warranted by etymology, and demanded by the sense.
Chapter IV.--Men Sin Through Ignorance.
When Peter said this, Micah, who was himself one of his followers,
asked: "What, then, is the reason why men sin?" And Peter said: "It
is because they are ignorant that they will without doubt be punished
for their evil deeds when judgment takes place. [1490]For this
reason they, having lust, as I elsewhere said, for the continuance of
life, gratify it in any accidental way, it may be by the vitiation of
boys, [1491] or by some other flattering sin. For in consequence of
their ignorance, as I said before, they are urged on through
fearlessness to satisfy their lust in an unlawful manner. Wherefore
God is not evil, who has rightly placed lust within man, that there
may be a continuance of life, but they are most impious who have used
the good of lust badly. The same considerations apply to anger also,
that if one uses it righteously, as is within his power, he is pious;
but going beyond measure, and taking judgment to himself, [1492] he is
impious."
Footnotes
[1490] Part of this is supplied by Dressel's conjecture.
[1491] There is a lacuna, which has been filled up in various ways.
We have supposed hem to be for e m., possibly meteron e. Wieseler
supposes "immature boys."
[1492] Dressel translates, "drawing judgment on himself."
Chapter V.--Sophonias Maintains that God Cannot Produce What is Unlike
Himself.
And Sophonias said again: "Your great patience, my lord Peter, gives
us boldness to ask you many questions for the sake of accuracy.
Wherefore we make our inquiries with confidence in every direction. I
remember, then, that Simon said yesterday, in his discussion with you,
that the evil one, if he was born of God, possesses in consequence the
same substance as He does who sent him forth, and he ought to have
been good, and not wicked. But you answered that this was not always
the case, since many wicked sons are born of good parents, as from
Adam two unlike [1493] sons were begotten, one of whom was bad and the
other good. And when Simon found fault with you for having used human
examples, you answered that in this way we ought not to admit that God
begets at all; for this also is a human example. And I, Sophonias,
admit that God begets; but I do not allow that He begets what is bad,
even though the good among men beget bad children. And do not imagine
[1494] that I am without reason attributing to God some of the
qualities that distinguish men, and refusing to attribute others, when
I grant that He begets, but do not allow that He begets what is unlike
Himself. For men, as you might expect, beget sons who are unlike them
in their dispositions for the following reason. Being composed of
four parts, they change their bodies variously, according to the
various changes of the year; and thus, the appropriate change either
of increase or decrease taking place in the human body, each season
destroys the harmonious combination. Now, when the combinations do
not always remain exactly in the same position, the seeds, having
sometimes one combination, sometimes another, are sent off; and these
are followed, according to the combination belonging to the season, by
dispositions either good or bad. But in the case of God we cannot
suppose any such thing; for, being unchangeable and always existing,
whenever He wishes to send forth, there is an absolute necessity that
what is sent forth should be in all respects in the same position as
that which has begotten, I mean in regard to substance and
disposition. But if any one should wish to maintain that He is
changeable, I do not know how it is possible for him to maintain that
He is immortal."
Footnotes
[1493] An emendation of Wieseler's.
[1494] An emendation of Wieseler's.
Chapter VI.--God's Power of Changing Himself.
When Peter heard this, he thought for a little, and said: "I do not
think that any one can converse about evil without doing the will of
the evil one. Therefore knowing this, I do not know what I shall do,
whether I shall be silent or speak. For if I be silent, I should
incur the laughter of the multitude, because, professing to proclaim
the truth, I am ignorant of the explanation of vice. But if I should
state my opinion, I am afraid lest it be not at all pleasing to God
that we should seek after evil, for only seeking after good is
pleasing to Him. However, in my reply to the statements of Sophonias,
I shall make my ideas more plain. I then agree with him in thinking
that we ought not to attribute to God all the qualities of men. For
instance, men not having bodies that are convertible are not
converted; but they have a nature that admits of alteration by the
lapse of time through the seasons of the year. But this is not the
case with God; for through His inborn [1495] Spirit He becomes, by a
power which cannot be described, whatever body He likes. And one can
the more easily believe this, as the air, which has received such a
nature from Him, is converted into dew by the incorporeal mind
permeating it, and being thickened becomes water, and water being
compacted becomes stone and earth, and stones through collision light
up fire. According to such [1496] a change and conversion, air
becomes first water, and ends in being fire through conversions, and
the moist is converted into its natural opposite. Why? Did not God
convert the rod of Moses into an animal, making it a serpent, [1497]
which He reconverted into a rod? And by means of this very converted
rod he converted the water of the Nile [1498] into blood, which again
he reconverted into water. Yea, even man, who is dust, He changed by
the inbreathing of His breath [1499] into flesh, and changed him back
again into dust. [1500]And was not Moses, [1501] who himself was
flesh, converted into the grandest light, so that the sons of Israel
could not look him in the face? Much more, then, is God completely
able to convert Himself into whatsoever He wishes.
Footnotes
[1495] emphutou.
[1496] We have changed toiouton into toiauten.
[1497] Ex. iv. 3, 4.
[1498] Ex. vii. 19, 20.
[1499] Gen. ii. 7.
[1500] Eccles. iii. 20.
[1501] Ex. xxxiv. 29.
Chapter VII.--The Objection Answered, that One Cannot Change Himself.
"But perhaps some one of you thinks that one may become something
under the influence of one, and another under the influence of
another, but no one can change himself into whatever he wishes, and
that it is the characteristic of one who grows old, and who must die
according to his nature, [1502] to change, but we ought not to
entertain such thoughts of immortal beings. For were not angels, who
are free from old age, and of a fiery substance, [1503] changed into
flesh,--those, for instance, who received the hospitality of Abraham,
[1504] whose feet men washed, as if they were the feet of men of like
substance? [1505]Yea, moreover, with Jacob, [1506] who was a man,
there wrestled an angel, converted into flesh that he might be able to
come to close quarters with him. And, in like manner, after he had
wrestled by his own will, he was converted into his own natural form;
and now, when he was changed into fire, he did not burn up the broad
sinew of Jacob, but he inflamed it, and made him lame. Now, that
which cannot become anything else, whatever it may wish, is mortal,
inasmuch as it is subject to its own nature; but he who can become
whatever he wishes, whenever he wishes, is immortal, returning to a
new condition, inasmuch as he has control over his own nature.
Wherefore much more does the power of God change the substance of the
body into whatever He wishes and whenever He wishes; and by the change
that takes place [1507] He sends forth what, on the one hand, is of
similar substance, but, on the other, is not of equal power.
Whatever, then, he who sends forth turns into a different substance,
that he can again turn back into his own; [1508] but he who is sent
forth, arising in consequence of the change which proceeds from him,
and being his child, cannot become anything else without the will of
him who sent him forth, unless he wills it."
Footnotes
[1502] One word of this is supplied conjecturally by Dressel.
[1503] Gen. vi. 2. [Comp. Ps. civ. 4.]
[1504] Part of this is conjectural.
[1505] Gen. xviii. 4.
[1506] Gen. xxxii. 24.
[1507] We have adopted Wieseler's emendation of me into men.
[1508] This passage is corrupt. We have changed hoti into ho, ti, and
supplied trepei.
Chapter VIII.--The Origin of the Good One Different from that of the
Evil One.
When Peter said this, Micah, [1509] who was himself also one of the
companions that attended on him, said: "I also should like to learn
from you if the good one has been produced in the same way that the
evil one came into being. But if they came into being in a similar
manner, then they are brothers in my opinion." And Peter said: "They
have not come into being in a similar way: for no doubt you remember
what I said in the beginning, that the substance of the body of the
wicked one, being fourfold in origin, was carefully selected and sent
forth by God; but when it was combined externally, according to the
will of Him who sent it forth, there arose, in consequence of the
combination, the disposition which rejoices in evils: [1510]so that
you may see that the substance, fourfold in origin, which was sent
forth by Him, and which also always exists, is the child of God; but
that the accidentally arising disposition which rejoices in evils has
supervened when the substance [1511] was combined externally by him.
And thus disposition has not been begotten by God, nor by any one
else, nor indeed has it been sent forth by Him, nor has it come forth
spontaneously, [1512] nor did it always exist, like the substance
before the combination; but it has come on as an accident by external
combination, according to the will of God. And we have often said
that it must be so. But the good one having been begotten from the
most beautiful change of God, and not having arisen accidentally
through an external combination, is really His Son. Yet, since these
doctrines are unwritten, and are confirmed to us only by conjecture,
let us by no means deem it as absolutely certain that this is the true
state of the case. For if we act otherwise, our mind will cease from
investigating the truth, in the belief that it has already fully
comprehended it. Remember these things, therefore; for I must not
state such things to all, but only to those who are found after trial
most trustworthy. Nor ought we rashly to maintain such assertions
towards each other, nor ought ye to dare to speak as if you were
accurately acquainted with the discovery of secret truths, but you
ought simply to reflect over them in silence; for in stating,
perchance, that a matter is so, [1513] he who says it will err, and he
will suffer punishment for having dared to speak even to himself what
has been honoured with silence."
Footnotes
[1509] Dressel remarks that this cannot be the true reading. Some
other name mentioned in Hom. II. c. 1 must be substituted here or in
c. 4.
[1510] This passage is corrupt. We have adopted Wieseler's
emendations for the most part.
[1511] We have read tes with Wieseler for tis.
[1512] Wieseler translates "accidentally."
[1513] We have changed ouch hos echon into houtos echein.
Chapter IX.--Why the Wicked One is Appointed Over the Wicked by the
Righteous God.
When Peter said this, Lazarus, who also was one of his followers,
said: "Explain to us the harmony, how it can be reasonable that the
wicked one should be appointed by the righteous God to be the punisher
of the impious, and yet should himself afterwards be sent into lower
darkness along with his angels and with sinners: for I remember that
the Teacher Himself said this." [1514]And Peter said: "I indeed
allow that the evil one does no evil, inasmuch as he is accomplishing
the law given to him. And although he has an evil disposition, yet
through fear of God he does nothing unjustly; but, accusing the
teachers of truth so as to entrap the unwary, he is himself named the
accuser (the devil). But the statement of our unerring Teacher, that
he and his angels, along with the deluded sinners, shall go into lower
darkness, admits of the following explanation. The evil one, having
obtained the lot [1515] of rejoicing in darkness according to his
composition, delights to go down to the darkness of Tartarus along
with angels who are his fellow-slaves; for darkness is dear to fire.
But the souls of men, being drops of pure light, are absorbed by the
substance fire, which is of a different class; and not possessing a
nature capable of dying, they are punished according to their
deserts. But if he who is the leader of men [1516] into vice is not
sent into darkness, as not rejoicing in it, then his composition,
which rejoices in evils, cannot be changed by another combination into
the disposition for good. And thus he will be adjudged to be with the
good, [1517] all the more because, having obtained a composition which
rejoices in evils, through fear of God he has done nothing contrary to
the decrees of the law of God. And did not the Scripture by a
mysterious hint [1518] point out by the statement [1519] that the rod
of the high priest Aaron became a serpent, and was again converted
into a rod, that a change in the composition of the wicked one would
afterwards take place?"
Footnotes
[1514] Matt. xxv. 41.
[1515] We have adopted an emendation of Wieseler's.
[1516] Wieseler's emendation.
[1517] We have changed agathos into agathois.
[1518] An emendation of Weiseler's.
[1519] Ex. vii. 9.
Chapter X.--Why Some Believe, and Others Do Not.
And after Lazarus, Joseph, who also was one of his followers, said:
"You have spoken all things rightly. Teach me also this, as I am
eager to know it, why, when you give the same discourses to all, some
believe and others disbelieve?" And Peter said: "It is because my
discourses are not charms, so that every one that hears them must
without hesitation believe them. The fact that some believe, and
others do not, points out to the intelligent the freedom of the
will." And when he said this, we all blessed him.
Chapter XI.--Arrival of Appion and Annubion.
And as we were going to take our meals, [1520] some one ran in and
said: "Appion Pleistonices has just come with Annubion from Antioch,
and he is lodging with Simon." And my father hearing this, and
rejoicing, said to Peter: "If you permit me, I shall go to salute
Appion and Annubion, who have been my friends from childhood. For
perchance I shall persuade Annubion to discuss genesis with Clement."
And Peter said: "I permit you, and I praise you for fulfilling the
duties of a friend. But now consider how in the providence of God
there come together from all quarters considerations which contribute
to your full assurance, rendering the harmony complete. But I say
this because the arrival of Annubion happens advantageously for you."
And my father: "In truth, I see that this is the case." And saying
this, he went to Simon.
Footnotes
[1520] [Chaps. 11-22 are almost identical with Recognitions, x.
52-64. But the conclusion of that narrative is fuller, giving
prominence to the re-united family; comp. also chap. 23 here.--R.]
Chapter XII.--Faustus Appears to His Friends with the Face of Simon.
Now all of us who were with Peter asked each other questions the whole
of the night, and continued awake, because of the pleasure and joy we
derived from what was said. But when at length the dawn began to
break, Peter, looking at me and my brothers, said: "I am puzzled to
think what your father has been about." And just as he was saying
this, our father came in and caught Peter talking to us of him; and
seeing him displeased, he accosted him, and rendered an apology for
having slept outside. But we were amazed when we looked at him: for
we saw the form of Simon, but heard the voice of our father Faustus.
And when we were fleeing from him, and abhorring him, our father was
astonished at receiving such harsh and hostile treatment from us. But
Peter alone saw his natural shape, and said to us: "Why do you in
horror turn away from your own father?" But we and our mother said:
"It is Simon that we see before us, with the voice of our father."
And Peter said: "You recognise only his voice, which is unaffected by
magic; but as my eyes also are unaffected by magic, I can see his form
as it really is, that he is not Simon, but your father Faustus."
Then, looking to my father, he said: "It is not your own true form
that is seen by them, but that of Simon, our deadliest foe, and a most
impious man." [1521]
Footnotes
[1521] There are some blanks here, supplied from the Epitome.
Chapter XIII.--The Flight of Simon.
While Peter was thus talking, there entered one of those who had gone
before to Antioch, and who, coming back from Antioch, said to Peter:
"I wish you to know, my lord, that Simon, by doing many miracles
publicly in Antioch, and calling you a magician and a juggler and a
murderer, [1522] has worked them up to such hatred against you, that
every man is eager to taste your very flesh if you should sojourn
there. [1523]Wherefore we who went before, along with our brethren
who were in pretence attached by you to Simon, seeing the city raging
wildly against you, met secretly and considered what we ought to do.
And assuredly, while we were in great perplexity, Cornelius the
centurion arrived, who had been sent by the emperor to the governor of
the province. He was the person whom our Lord cured when he was
possessed of a demon in Cæsarea. This man we sent for secretly; and
informing him of the cause of our despondency, we begged his help. He
promised most readily that he would alarm Simon, and make him take to
flight, if we should assist him in his effort. And when we all
promised that we should readily do everything, he said, `I shall
spread abroad the news [1524] through many friends that I have
secretly come to apprehend him; and I shall pretend that I am in
search of him, because the emperor, having put to death many
magicians, and having received information in regard to him, has sent
me to search him out, that he may punish him as he punished the
magicians before him; while those of your party who are with him must
report to him, as if they had heard it from a secret source, that I
have been sent to apprehend him. And perchance when he hears it from
them, he will be alarmed and take to flight.' When, therefore, we had
intended to do something else, nevertheless the affair turned out in
the following way. For when he heard the news from many strangers who
gratified him greatly by secretly informing him, and also from our
brethren who pretended to be attached to him, and took it as the
opinion of his own followers, he resolved on retiring. And hastening
away from Antioch, he has come here with Athenodorus, as we have
heard. Wherefore we advise you not yet to enter that city, until we
ascertain whether they can forget in his absence the accusations which
he brought against you."
Footnotes
[1522] Supplied from Epitome. The passage in Epitome Second renders
it likely that the sentence ran: "But Simon, while doing many
miracles publicly in Antioch, did nothing else by his discourses than
excite hatred amongst them against you, and by calling you," etc.
[1523] This passage is amended principally according to Wieseler and
the Recognitions.
[1524] An emendation of Wieseler's.
Chapter XIV.--The Change in the Form of Faustus Caused by Simon.
When the person who had gone before gave this report, Peter looked to
my father, and said: "You hear, Faustus; the change in your form has
been caused by Simon the magician, as is now evident. For, thinking
that a servant [1525] of the emperor was seeking him to punish him, he
became afraid and fled, putting you into his own shape, that if you
were put to death, your children might have sorrow." When my father
heard this, he wept and lamented, and said: "You have conjectured
rightly, Peter. For Annubion, who is my dear friend, [1526] hinted
his design to me; but I did not believe him, miserable man that I am,
[1527] since I deserved to suffer."
Footnotes
[1525] Inserted by conjecture.
[1526] Part of this is supplied from the Recognitions.
[1527] Inserted from the Recognitions.
Chapter XV.--The Repentance of Faustus.
When my father said this, after no long time Annubion came [1528] to
us to announce to us the flight of Simon, and how that very night he
had hurried to Judæa. And he found our father wailing, and with
lamentations saying: "Alas, alas! unhappy man! I did not believe
when I was told that he was a magician. Miserable man that I am! I
have been recognised for one day by my wife and children, and have
speedily gone back to my previous sad condition when I was still
ignorant." And my mother lamenting, plucked her hair; and we groaned
in distress on account of the transformation of our father, and could
not comprehend what in the world it could be. But Annubion stood
speechless, seeing and hearing these things; while Peter said to us,
his children, in the presence of all: "Believe me, this is Faustus
your father. Wherefore I urge you to attend to him as being your
father. For God will vouchsafe some occasion for his putting off the
shape of Simon, and exhibiting again distinctly that of your father."
And saying this, and looking to my father, he said: "I permitted you
to salute Appion and Annubion, since you asserted that they were your
friends from childhood, but I did not permit you to associate with the
magician Simon."
Footnotes
[1528] These words are taken from the Recognitions.
Chapter XVI.--Why Simon Gave to Faustus His Own Shape.
And my father said: "I have sinned; I confess it." And Annubion
said: "I also along with him beg you to forgive the noble and good
old man who has been deceived: for the unfortunate man has been the
sport of that notorious fellow. But I shall tell you how it took
place. [1529]The good old man came to salute us. But at that very
hour we who were there happened to be listening to Simon, who wished
to run away that night, for he had heard that some people had come to
Laodicea in search of him by the command of the emperor. But as
Faustus was entering, he turned [1530] his own rage on him, and thus
addressed us: `Make him, when he comes, share your meals; and I will
prepare an ointment, so that, when he has supped, he may take some of
it, and anoint his face with it, and then he will appear to all to
have my shape. But I will anoint you with the juice [1531] of some
plant, and then you will not be deceived by his new [1532] shape; but
to all others Faustus will seem to be Simon.'
Footnotes
[1529] An emendation of Dressel's.
[1530] Supplied by Dressel from the Recognitions.
[1531] An emendation of Wieseler's.
[1532] ms. reads "empty." Wieseler proposed "new" or "assumed."
Chapter XVII.--Annubion's Services to Faustus.
"And while he stated this beforehand, I said, `What, then, is the
advantage you now expect to get from such a contrivance?' And Simon
said, `First, those who seek me, when they apprehend him, will give up
the search after me. But if he be executed by the hand of the
emperor, very great sorrow will fall upon his children, who left me,
and fleeing to Peter, now aid him in his work.' And now, Peter, I
confess the truth to you: I was prevented by fear of Simon from
informing Faustus of this. But Simon did not give us an opportunity
for private conversation, lest some one of us might reveal [1533] to
him the wicked design of Simon. Simon then rose up in the middle of
the night and fled to Judæa, convoyed by Appion and Athenodorus. Then
I pretended that I was sick, in order that, remaining after they had
gone, I might make Faustus go back immediately to his own people, if
by any chance he might be able, by being concealed with you, to escape
observation, lest, being caught as Simon by those who were in search
of Simon, he might be put to death through the wrath of the emperor.
At the dead of night, therefore, I sent him away to you; and in my
anxiety for him I came by night to see him, with the intention of
returning before those who convoyed Simon should return." And looking
to us, he said: "I, Annubion, see the true shape of your father; for
I was anointed, as I related to you before, by Simon himself, that the
true shape of Faustus might be seen by my eyes. Astonished,
therefore, I exceedingly wonder at the magic power of Simon, in that
standing [1534] you do not recognise your own father." And while our
father and our mother and we ourselves wept on account of the calamity
common to all of us, Annubion also through sympathy wept with us.
Footnotes
[1533] An emendation of Wieseler's. The parts in italics are supplied
by conjecture.
[1534] We should have expected "standing near" or something similar,
as Weiseler remarks; but the Latin of the Recognitions agrees with the
Greek in having the simple "standing."
Chapter XVIII.--Peter Promises to Restore to Faustus His Own Shape.
Then Peter promised to us to restore the shape of our father, and he
said to him: "Faustus, you heard how matters stand with us. When,
therefore, the deceptive shape which invests you has been useful to
us, and you have assisted us in doing what I shall tell you to do,
then I shall restore to you your true form, when you have first
performed my commands." And when my father said, "I shall do
everything that is in my power most willingly; only restore to my own
people my own form;" Peter answered, "You yourself heard with your own
ears how those who went before me came back from Antioch, and said
that Simon had been there, and had strongly excited the multitudes
against me by calling me a magician and a murderer, a deceiver and a
juggler, to such an extent that all the people there were eager to
taste my flesh. You will do, then, as I tell you. You will leave
Clement with me, and you will go before us into Antioch with your
wife, and your sons Faustinus and Faustinianus. And some others will
accompany you whom I deem capable of helping forward my design.
Chapter XIX.--Peter's Instructions to Faustus.
"When you are with these in Antioch, while you look like Simon,
proclaim publicly your repentance, saying, `I Simon proclaim this to
you: I confess [1535] that all my statements in regard to Peter are
utterly false; [1536] for he is not a deceiver, nor a murderer, nor a
juggler; nor are any of the evil things true which I, urged on by
wrath, said previously in regard to him. I myself therefore beg of
you, I who have been the cause of your hatred to him, cease from
hating him; for he is the true apostle of the true Prophet that was
sent by God for the salvation of the world. Wherefore also I counsel
you to believe what he preaches; [1537] for if you do not, your whole
city will be utterly destroyed. Now I wish you to know for what
reason I have made this confession to you. This night angels of God
scourged me, the impious one, terribly, as being an enemy to the
herald of the truth. I beseech you, therefore, do not listen to me,
even if I myself should come at another time and attempt to say
anything against Peter. For I confess to you I am a magician, I am a
deceiver, I am a juggler. Yet perhaps it is possible for me by
repentance to wipe out the sins which were formerly committed by me.'"
Footnotes
[1535] Amended according to Epitome.
[1536] Partly filled up from Epitome and Recognitions.
[1537] ms. reads, "I preach."
Chapter XX.--Faustus, His Wife, and Sons, Prepare to Go to Antioch.
When Peter suggested this, my father said: "I know what you want;
wherefore take no trouble. For assuredly I shall take good care, when
I reach that place, to make such statements in regard to you as I
ought to make." And Peter again suggested: "When, then, you perceive
the city changing from its hatred of me, and longing to see me, send
information to me of this, and I shall come to you immediately. And
when I arrive there, that same day I shall remove the strange shape
which now invests you, and I shall make your own unmistakeably visible
to your own people and to all others." Saying this, he made his sons,
my brothers, and our mother Mattidia to go along with him; and he also
commanded some of his more intimate acquaintances to accompany him.
But my mother was [1538] unwilling to go with him, and said: "I seem
to be an adulteress if I associate with the shape of Simon; but if I
shall be compelled to go along with him, [1539] it is impossible for
me to recline on the same couch with him! But I do not know if I
shall be persuaded to go along with him." And while she was very
unwilling to go, Annubion urged her, saying: "Believe me and Peter,
and the very voice itself, that this is Faustus your husband, whom I
love not less than you. And I myself will go [1540] along with him."
When Annubion said this, our mother promised to go with him.
Footnotes
[1538] We have changed eide into eike, and added kai eipe, according
to the Recognitions.
[1539] One word, tuches, is superfluous.
[1540] Supplied from the Recognitions.
Chapter XXI.--Appion and Athenodorus Return in Quest of Faustus.
But Peter said: "God arranges our affairs in a most satisfactory
manner; [1541] for we have with us Annubion the astrologer. [1542]
For when we arrive at Antioch, he will in future discourse regarding
genesis, giving us his genuine opinions as a friend." Now when, after
midnight, our father hurried with those whom Peter had ordered to go
along with him and with Annubion to Antioch, which was near, early
next day, before Peter went forth to discourse, Appion and
Athenodorus, who had convoyed Simon, returned to Laodicea in search of
our father. But Peter, ascertaining the fact, urged them to enter.
And when they came in and sat down, and said, "Where is Faustus?"
Peter answered: "We know not; for since the evening, when he went to
you, he has not been seen by his kinsmen. But yesterday morning Simon
came in search of him; and when we made no reply to him, something
seemed to come over him, [1543] for he called himself Faustus; but not
being believed, he wept and lamented, and threatened to kill himself,
and then rushed out in the direction of the sea."
Footnotes
[1541] We read epitedeiotata, in harmony with the Recognitions.
[1542] Part in italics supplied from Recognitions.
[1543] The Greek is probably corrupt here; but there can scarcely be a
doubt about the meaning.
Chapter XXII.--Appion and Athenodorus Return to Simon.
When Appion and those who were with him heard this, they howled and
lamented, saying: "Why did you not receive him?" And when at the
same time Athenodorus wished to say to me, "It was Faustus, your
father;" Appion anticipated him, and said, "We learned from some one
that Simon, finding him, urged him to go along with him, [1544]
Faustus himself entreating him, since he did not wish to see his sons
after they had become Jews. And hearing this, we came, for his own
sake, in search of him. But since he is not here, it is plain that he
spake the truth who gave us the information which we, hearing it from
him, have given to you." And I Clement, perceiving the design of
Peter, that he wished to beget a suspicion in them that he intended to
look out among them for the old man, that they might be afraid and
take to flight, assisted in his design, and said to Appion: "Listen
to me, my dearest Appion. We were eager to give to him, as being our
father, what we ourselves deemed to be good. But if he himself did
not wish to receive it, but, on the contrary, fled from us in horror,
I shall make a somewhat harsh remark, `Nor do we care for him.'" And
when I said this, they went away, as if irritated by my savageness;
and, as we learn next day, they went to Judæa in the track of Simon.
Footnotes
[1544] This is supplied purely by conjecture.
Chapter XXIII.--Peter Goes to Antioch.
Now, when ten days had passed away, there came one of our people
[1545] from our father to announce to us how our father stood forward
publicly in the shape of Simon, accusing him; [1546] and how by
praising Peter he had made the whole city of Antioch long for him:
and in consequence of this, all said that they were eager to see him,
and that there were some who were angry with him as being Simon, on
account of their surpassing affection for Peter, and wished to lay
hands on Faustus, believing he was Simon. Wherefore he, fearing that
he might be put to death, had sent to request Peter to come
immediately if he wished to meet him alive, and to appear at the
proper time to the city, when it was at the height of its longing for
him. [1547]Peter, hearing this, called the multitude together to
deliberate, and appointed one of his attendants bishop; and having
remained three days in Laodicea baptizing and healing, he hastened to
the neighboring city of Antioch. Amen.
Footnotes
[1545] Supplied from the Recognitions.
[1546] This part is restored by means of the Recognitions.
[1547] [The narrative in the Recognitions (x. 65) is the same up to
this point. But, instead of this somewhat abrupt conclusion of this
Chapter, we find there several Chapters (from the close of chap. 65 to
the end, chap. 72), which round out the story: the confession of the
father in his metamorphosis, his restoration, the Apostle's entry into
Antioch, his miracles there, with the happy re-union of the entire
family of Clement as believers. It should be added, as indicating the
close relation of the two narratives, that the closing sentence of the
Homilies is found, with slight variations, in Recognitions, x.
18.--R.]
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