Recognitions of Clement - Book II
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Text edited by Rev. Alexander Roberts and James Donaldson and
first published by T&T Clark in Edinburgh in 1867. Additional
introductionary material and notes provided for the American
edition by A. Cleveland Coxe, 1886.
Chapter I.--Power of Habit.
When the day dawned which had been fixed for the discussion with
Simon, Peter, rising at the first cock-crowing, aroused us also: for
we were sleeping in the same apartment, thirteen of us in all; [600]
of whom, next to Peter, Zacchæus was first, then Sophonius, Joseph and
Michæas, Eliesdrus, Phineas, Lazarus, and Elisæus: after these I
(Clement) and Nicodemus; then Niceta and Aquila, who had formerly been
disciples of Simon, and were converted to the faith of Christ under
the teaching of Zacchæus. Of the women there was no one present. As
the evening light [601] was still lasting, we all sat down; and Peter,
seeing that we were awake, and that we were giving attention to him,
having saluted us, immediately began to speak, as follows:--
"I confess, brethren, that I wonder at the power of human nature,
which I see to be fit and suited to every call upon it. This,
however, it occurs to me to say of what I have found by experience,
that when the middle of the night is passed, I awake of my own accord,
and sleep does not come to me again. This happens to me for this
reason, that I have formed the habit of recalling to memory the words
of my Lord, which I heard from Himself; and for the longing I have
towards them, I constrain my mind and my thoughts to be roused, that,
awaking to them, and recalling and arranging them one by one, I may
retain them in my memory. From this, therefore, whilst I desire to
cherish the sayings of the Lord with all delight in my heart, the
habit of waking has come upon me, even if there be nothing that I wish
to think of. Thus, in some unaccountable way, when any custom is
established, the old custom is changed, provided indeed you do not
force it above measure, but as far as the measure of nature admits.
For it is not possible to be altogether without sleep; otherwise night
would not have been made for rest."
Footnotes
[600] [With this list compare that in iii. 68, where four others are
added (or substituted), and some importance given to the number
twelve. See also Homily II. 1. The variety and correspondence point
to the use of a common basis.--R.]
[601] That is, the lamp which had been lighted in the evening.
Chapter II.--Curtailment of Sleep.
Then I, when I heard this, said: "You have very well said, O Peter;
for one custom is superseded by another. For when I was at sea, I was
at first distressed, and all my system was disordered, so that I felt
as if I had been beaten, and could not bear the tossing and tumult of
the sea; but after a few days, when I had got accustomed to it, I
began to bear it tolerably, so that I was glad to take food
immediately in the morning along with the sailors, whereas before it
was not my custom to eat anything before the seventh hour. Now,
therefore, simply from the custom which I then acquired, hunger
reminds me about that time at which I used to eat with the sailors;
which, however, I hope to get rid of, when once another custom shall
have been formed. I believe, therefore, that you also have acquired
the habit of wakefulness, as you state; and you have wished at a
fitting time to explain this to us, that we also may not grudge to
throw off and dispense with some portion of our sleep, that we may be
able to take in the precepts of the living doctrine. For when the
food is digested, and the mind is under the influence of the silence
of night, those things which are seasonably taught abide in it."
Chapter III.--Need of Caution.
Then Peter, being pleased to hear that I understood the purport of his
preface, that he had delivered it for our advantage; and commending
me, doubtless for the purpose of encouraging, and stimulating me,
began to deliver the following discourse: [602]"It seems to me to
be seasonable and necessary to have some discussion relating to those
things that are near at hand; that is, concerning Simon. For I should
wish to know of what character and of what conduct he is. Wherefore,
if any one of you has any knowledge of him, let him not fail to inform
me; for it is of consequence to know these things beforehand. For if
we have it in charge, that when we enter into a city we should first
learn who in it is worthy, [603] that we may eat with him, how much
more is it proper for us to ascertain who or what sort of man he is to
whom the words of immortality are to be committed! For we ought to be
careful, yea, extremely careful, that we cast not our pearls before
swine. [604]
Footnotes
[602] [In the Homilies the discourse before the discussion with Simon
is much fuller.--R.]
[603] Matt. x. 11.
[604] Matt. vii. 6.
Chapter IV.--Prudence in Dealing with Opponents.
"But for other reasons also it is of importance that I should have
some knowledge of this man. For if I know that in those things
concerning which it cannot be doubted that they are good, he is
faultless and irreproachable,--that is to say, if he is sober,
merciful, upright, gentle, and humane, which no one doubts to be good
qualities,--then it will seem to be fitting, that upon him who
possesses these good virtues, that which is lacking of faith and
knowledge should be conferred; and so his life, which is in other
respects worthy of approbation, should be amended in those points in
which it shall appear to be imperfect. But if he remains wrapped up
and polluted in those sins which are manifestly such, it does not
become me to speak to him at all of the more secret and sacred things
of divine knowledge, but rather to protest and confront him, that he
cease from sin, and cleanse his actions from vice. But if he
insinuate himself, and lead us on to speak what he, while he acts
improperly, ought not to hear, it will be our part to parry him
cautiously. For not to answer him at all does not seem proper, for
the sake of the hearers, lest haply they may think that we decline the
contest through want of ability to answer him, and so their faith may
be injured through their misunderstanding of our purpose."
Chapter V.--Simon Magus, a Formidable Antagonist.
When Peter had thus spoken to us, Niceta asks permission to say
something to him; [605] and Peter having granted permission, he says:
"With your pardon, I beseech you, my lord Peter, to hear me, who am
very anxious for thee, and who am afraid lest, in the contest which
you have in hand with Simon, you should seem to be overmatched. For
it very frequently happens that he who defends the truth does not gain
the victory, since the hearers are either prejudiced, or have no great
interest in the better cause. But over and above all this, Simon
himself is a most vehement orator, trained in the dialectic art, and
in the meshes of syllogisms; and what is worse than all, he is greatly
skilled in the magic art. And therefore I fear, lest haply, being so
strongly fortified on every side, he shall be thought to be defending
the truth, whilst he is alleging falsehoods, in the presence of those
who do not know him. For neither should we ourselves have been able
to escape from him, and to be converted to the Lord, had it not been
that, while we were his assistants, and the sharers of his errors, we
had ascertained that he was a deceiver and a magician."
Footnotes
[605] [The statements of Niceta and Aquila are introduced in the
Homilies before the postponement of the discussion with Simon. There
is a remarkable variety in the minor details respecting Simon as given
in the two narratives.--R.]
Chapter VI.--Simon Magus: His Wickedness.
When Niceta had thus spoken, Aquila also, asking that he might be
permitted to speak, proceeded in manner following: "Receive, I
entreat thee, most excellent Peter, the assurance of my love towards
thee; for indeed I also am extremely anxious on thy account. And do
not blame us in this, for indeed to be concerned for any one cometh of
affection; whereas to be indifferent is no less than hatred. But I
call God to witness that I feel for thee, not as knowing thee to be
weaker in debate,--for indeed I was never present at any dispute in
which thou wert engaged,--but because I well know the impieties of
this man, I think of thy reputation, and at the same time the souls of
the hearers, and above all, the interests of the truth itself. For
this magician is vehement towards all things that he wishes, and
wicked above measure. For in all things we know him well, since from
boyhood we have been assistants and ministers of his wickedness; and
had not the love of God rescued us from him, we should even now be
engaged in the same evil deeds with him. But a certain inborn love
towards God rendered his wickedness hateful to us, and the worship of
God attractive to us. Whence I think also that it was the work of
Divine Providence, that we, being first made his associates, should
take knowledge in what manner or by what art he effects the prodigies
which he seems to work. For who is there that would not be astonished
at the wonderful things which he does? Who would not think that he
was a god come down from heaven for the salvation of men? For myself,
I confess, if I had not known him intimately, and had taken part in
his doings, I would easily have been carried away with him. Whence it
was no great thing for us to be separated from his society, knowing as
we did that he depends upon magic arts and wicked devices. But if
thou also thyself wish to know all about him--who, what, and whence he
is, and how he contrives what he does--then listen."
Chapter VII.--Simon Magus: His History.
"This Simon's father was Antonius, and his mother Rachel. By nation
he is a Samaritan, from a village of the Gettones; by profession a
magician yet exceedingly well trained in the Greek literature;
desirous of glory, and boasting above all the human race, so that he
wishes himself to be believed to be an exalted power, which is above
God the Creator, and to be thought to be the Christ, and to be called
the Standing One. And he uses this name as implying that he can never
be dissolved, asserting that his flesh is so compacted by the power of
his divinity, that it can endure to eternity. Hence, therefore, he is
called the Standing One, as though he cannot fall by any corruption."
Chapter VIII.--Simon Magus: His History.
"For after that John the Baptist was killed, as you yourself also
know, when Dositheus had broached his heresy, [606] with thirty other
chief disciples, and one woman, who was called Luna [607] --whence
also these thirty appear to have been appointed with reference to the
number of the days, according to the course of the moon--this Simon
ambitious of evil glory, as we have said, goes to Dositheus, and
pretending friendship, entreats him, that if any one of those thirty
should die, he should straightway substitute him in room of the dead:
for it was contrary to their rule either to exceed the fixed number,
or to admit any one who was unknown, or not yet proved; whence also
the rest, desiring to become worthy of the place and number, are eager
in every way to please, according to the institutions of their sect
each one of those who aspire after admittance into the number, hoping
that he may be deemed worthy to be put into the place of the deceased,
when, as we have said, any one dies. Therefore Dositheus, being
greatly urged by this man, introduced Simon when a vacancy occurred
among the number."
Footnotes
[606] [Comp. i. 54. In Homily II. 23 Simon is said to be a follower
of John the Baptist, one of the thirty chief men: so Dositheus. Here
Dositheus is represented as the head of a separate sect; so in i.
54.--R.]
[607] [Called "Helena" in the Homilies, and identified apparently with
Helen, the cause of the Trojan War.--R.]
Chapter IX.--Simon Magus: His Profession.
"But not long after he fell in love with that woman whom they call
Luna; and he confided all things to us as his friends: how he was a
magician, and how he loved Luna, and how, being desirous of glory, he
was unwilling to enjoy her ingloriously, but that he was waiting
patiently till he could enjoy her honourably; yet so if we also would
conspire with him towards the accomplishment of his desires. And he
promised that, as a reward of this service, he would cause us to be
invested with the highest honours, and we should be believed by men to
be gods; `Only, however, on condition,' says he, `that you confer the
chief place upon me, Simon, who by magic art am able to show many
signs and prodigies, by means of which either my glory or our sect may
be established. For I am able to render myself invisible to those who
wish to lay hold of me, and again to be visible when I am willing to
be seen. [608]If I wish to flee, I can dig through the mountains,
and pass through rocks as if they were clay. If I should throw myself
headlong from a lofty mountain, I should be borne unhurt to the earth,
as if I were held up; when bound, I can loose myself, and bind those
who had bound me; being shut up in prison, I can make the barriers
open of their own accord; I can render statues animated, so that those
who see suppose that they are men. I can make new trees suddenly
spring up, and produce sprouts at once. I can throw myself into the
fire, and not be burnt; I can change my countenance, so that I cannot
be recognised; but I can show people that I have two faces. I shall
change myself into a sheep or a goat; I shall make a beard to grow
upon little boys; I shall ascend by flight into the air; I shall
exhibit abundance of gold, and shall make and unmake kings. I shall
be worshipped as God; I shall have divine honours publicly assigned to
me, so that an image of me shall be set up, and I shall be worshipped
and adored as God. And what need of more words? Whatever I wish,
that I shall be able to do. For already I have achieved many things
by way of experiment. In short,' says he, `once when my mother Rachel
ordered me to go to the field to reap, and I saw a sickle lying, I
ordered it to go and reap; and it reaped ten times more than the
others. Lately, I produced many new sprouts from the earth, and made
them bear leaves and produce fruit in a moment; and the nearest
mountain I successfully bored through.'"
Footnotes
[608] [The statements made in the Recognitions respecting the claims
of Simon are more extravagant and blasphemous than those occurring in
the Homilies. Comp. the latter, ii, 26-32.--R.]
Chapter X.--Simon Magus: His Deception.
"But when he spoke thus of the production of sprouts and the
perforation of the mountain, I was confounded on this account, because
he wished to deceive even us, in whom he seemed to place confidence;
for we knew that those things had been from the days of our fathers,
which he represented as having been done by himself lately. We then,
although we heard these atrocities from him, and worse than these, yet
we followed up his crimes, and suffered others to be deceived by him,
telling also many lies on his behalf; and this before he did any of
the things which he had promised, so that while as yet he had done
nothing, he was by some thought to be God."
Chapter XI.--Simon Magus, at the Head of the Sect of Dositheus.
"Meantime, at the outset, as soon as he was reckoned among the thirty
disciples of Dositheus, he began to depreciate Dositheus himself,
saying that he did not teach purely or perfectly, and that this was
the result not of ill intention, but of ignorance. But Dositheus,
when he perceived that Simon was depreciating him, fearing lest his
reputation among men might be obscured (for he himself was supposed to
be the Standing One), moved with rage, when they met as usual at the
school, seized a rod, and began to beat Simon; but suddenly the rod
seemed to pass through his body, as if it had been smoke. On which
Dositheus, being astonished, says to him, `Tell me if thou art the
Standing One, that I may adore thee.' And when Simon answered that he
was, then Dositheus, perceiving that he himself was not the Standing
One, fell down and worshipped him, and gave up his own place as chief
to Simon, ordering all the rank of thirty men to obey him; himself
taking the inferior place which Simon formerly occupied. Not long
after this he died."
Chapter XII.--Simon Magus and Luna.
"Therefore, after the death of Dositheus Simon took Luna to himself;
and with her he still goes about, as you see, deceiving multitudes,
and asserting that he himself is a certain power which is above God
the Creator, while Luna, who is with him, has been brought down from
the higher heavens, and that she is Wisdom, the mother of all things,
for whom, says he, the Greeks and barbarians contending, were able in
some measure to see an image of her; but of herself, as she is, as the
dweller with the first and only God, they were wholly ignorant.
Propounding these and other things of the same sort, he has deceived
many. But I ought also to state this, which I remember that I myself
saw. Once, when this Luna of his was in a certain tower, a great
multitude had assembled to see her, and were standing around the tower
on all sides; but she was seen by all the people to lean forward, and
to look out through all the windows of that tower. [609]Many other
wonderful things he did and does; so that men, being astonished at
them, think that he himself is the great God."
Footnotes
[609] The meaning seems to be, that she was seen at all the windows at
once.--Tr.
Chapter XIII.--Simon Magus: Secret of His Magic.
"Now when Niceta and I once asked him to explain to us how these
things could be effected by magic art, and what was the nature of that
thing, Simon began thus to explain it to us as his associates. `I
have,' said he, `made the soul of a boy, unsullied and violently
slain, and invoked by unutterable adjurations, to assist me; and by it
all is done that I command.' `But,' said I, `is it possible for a
soul to do these things?' He answered: `I would have you know this,
that the soul of man holds the next place after God, when once it is
set free from the darkness of his body. And immediately it acquires
prescience: wherefore it is invoked for necromancy.' Then I
answered: `Why, then, do not the souls of persons who are slain take
vengeance on their slayers?' `Do you not remember,' said he, `that I
told you, that when it goes out of the body it acquires knowledge of
the future?' `I remember,' said I. `Well, then,' said he, `as soon
as it goes out of the body, it immediately knows that there is a
judgment to come, and that every one shall suffer punishment for those
evils that he hath done; and therefore they are unwilling to take
vengeance on their slayers, because they themselves are enduring
torments for their own evil deeds which they had done here, and they
know that severer punishments await them in the judgment. Moreover,
they are not permitted by the angels who preside over them to go out,
or to do anything.' `Then,' I replied, `if the angels do not permit
them to come hither, or to do what they please, how can the souls obey
the magician who invokes them?' `It is not,' said he, `that they
grant indulgence to the souls that are willing to come: but when the
presiding angels are adjured by one greater than themselves, they have
the excuse of our violence who adjure them, to permit the souls which
we invoke to go out: for they do not sin who suffer violence, but we
who impose necessity upon them.' Thereupon Niceta, not able longer to
refrain, hastily answered, as indeed I also was about to do, only I
wished first to get information from him on several points; but, as I
said, Niceta, anticipating me, said: `And do you not fear the day of
judgment, who do violence to angels, and invoke souls, and deceive
men, and bargain for divine honour to yourself from men? And how do
you persuade us that there shall be no judgment, as some of the Jews
confess, and that souls are not immortal, as many suppose, though you
see them with your very eyes, and receive from them assurance of the
divine judgment?'"
Chapter XIV.--Simon Magus, Professes to Be God.
"At those sayings of his Simon grew pale; but after a little,
recollecting himself, he thus answered: `Do not think that I am a man
of your race. I am neither magician, nor lover of Luna, nor son of
Antonius. For before my mother Rachel and he came together, she,
still a virgin, conceived me, while it was in my power to be either
small or great, and to appear as a man among men. [610]Therefore I
have chosen you first as my friends, for the purpose of trying you,
that I may place you first in my heavenly and unspeakable places when
I shall have proved you. Therefore I have pretended to be a man, that
I might more clearly ascertain if you cherish entire affection towards
me.' But when I heard that, judging him indeed to be a wretch, yet
wondering at his impudence; and blushing for him, and at the same time
fearing lest he should attempt some evil against us, I beckoned to
Niceta to feign for a little along with me, and said to him: `Be not
angry with us, corruptible men, O thou incorruptible God, but rather
accept our affection, and our mind willing to know who God is; for we
did not till now know who thou art, nor did we perceive that thou art
he whom we were seeking.'"
Footnotes
[610] [This parody of the miraculous conception is not found in the
Homilies.--R.]
Chapter XV.--Simon Magus, Professed to Have Made a Boy of Air.
"As we spoke these and such like words with looks suited to the
occasion, this most vain fellow believed that we were deceived; and
being thereby the more elated, he added also this: `I shall now be
propitious to you, for the affection which you bear towards me as God;
for you loved me while you did not know me, and were seeking me in
ignorance. But I would not have you doubt that this is truly to be
God, when one is able to become small or great as he pleases; for I am
able to appear to man in whatever manner I please. Now, then, I shall
begin to unfold to you what is true. Once on a time, I, by my power,
turning air into water, and water again into blood, and solidifying it
into flesh, formed a new human creature--a boy--and produced a much
nobler work than God the Creator. For He created a man from the
earth, but I from air--a far more difficult matter; and again I unmade
him and restored him to air, but not until I had placed his picture
and image in my bed-chamber, as a proof and memorial of my work.'
Then we understood that he spake concerning that boy, whose soul,
after he had been slain by violence, he made use of for those services
which he required."
Chapter XVI.--Simon Magus: Hopelessness of His Case.
But Peter, hearing these things, said with tears: [611]"Greatly do
I wonder at the infinite patience of God, and, on the other hand, at
the audacity of human rashness in some. For what further reason can
be found to persuade Simon that God judges the unrighteous, since he
persuades himself that he employs the obedience of souls for the
service of his crimes? But, in truth, he is deluded by demons. Yet,
although he is sure by these very things that souls are immortal, and
are judged for the deeds which they have done, and although he thinks
that he really sees those things which we believe by faith; though, as
I said, he is deluded by demons, yet he thinks that he sees the very
substance of the soul. How shall such a man, I say, be brought to
confess either that he acts wickedly while he occupies such an evil
position, or that he is to be judged for those things which he hath
done, who, knowing the judgment of God, despises it, and shows himself
an enemy to God, and dares commit such horrid things? Wherefore it is
certain, my brethren, that some oppose the truth and religion of God,
not because it appears to them that reason can by no means stand with
faith, but because they are either involved in excess of wickedness,
or prevented by their own evils, or elated by the swelling of their
heart, so that they do not even believe those things which they think
that they see with their own eyes."
Footnotes
[611] [In Homily II. 37-53 the discourse of Peter is quite different
and far less worthy. In Homily III. 1-28 a similar discourse is
given, just before the discussion with Simon, abounding in statements
that suggest erroneous views of Scripture, and indicate a Gnostic
origin.--R.]
Chapter XVII.--Men Enemies to God.
"But, inasmuch as inborn affection towards God the Creator seemed to
suffice for salvation to those who loved Him, the enemy studies to
pervert this affection in men, and to render them hostile and
ungrateful to their Creator. For I call heaven and earth to witness,
that if God permitted the enemy to rage as much as he desires, all men
should have perished long ere now; but for His mercy's sake God doth
not suffer him. But if men would turn their affection towards God,
all would doubtless be saved, even if for some faults they might seem
to be corrected for righteousness. But now the most of men have been
made enemies of God, whose hearts the wicked one has entered, and has
turned aside towards himself the affection which God the Creator had
implanted in them, that they might have it towards Him. But of the
rest, who seemed for a time to be watchful, the enemy, appearing in a
phantasy of glory and splendour, and promising them certain great and
mighty things, has caused their mind and heart to wander away from
God; yet it is for some just reason that he is permitted to accomplish
these things."
Chapter XVIII.--Responsibility of Men.
"To this Aquila answered: "How, then, are men in fault, if the wicked
one, transforming himself into the brightness of light, [612] promises
to men greater things than the Creator Himself does?" Then Peter
answered: "I think," says he "that nothing is more unjust than this;
and now listen while I tell you how unjust it is. If your son, whom
you have trained and nourished with all care, and brought to man's
estate, should be ungrateful to you, and should leave you and go to
another, whom perhaps he may have seen to be richer, and should show
to him the honour which he owed to you, and, through hope of greater
profit, should deny his birth, and refuse you your paternal rights,
would this seem to you right or wicked?" Then Aquila answered: "It
is manifest to all that it would be wicked." Then Peter said: "If
you say that this would be wicked among men, how much more so is it in
the case of God, who, above all men, is worthy of honour from men;
whose benefits we not only enjoy, but by whose means and power it is
that we began to be when we were not, and whom, if we please, we shall
obtain from Him to be for ever in blessedness! In order, therefore,
that the unfaithful may be distinguished from the faithful, and the
pious from the impious, it has been permitted to the wicked one to use
those arts by which the affections of every one towards the true
Father may be proved. But if there were in truth some strange God,
were it right to leave our own God, who created us, and who is our
Father and our Maker, and to pass over to another?" "God forbid!"
said Aquila. Then said Peter: "How, then, shall we say that the
wicked one is the cause of our sin, when this is done by permission of
God, that those may be proved and condemned in the day of judgment,
who, allured by greater promises, have abandoned their duty towards
their true Father and Creator; while those who have kept the faith and
the love of their own Father, even with poverty, if so it has
befallen, and with tribulation, may enjoy heavenly gifts and immortal
dignities in His kingdom. But we shall expound these things more
carefully at another time. Meantime I desire to know what Simon did
after this."
Footnotes
[612] 2 Cor. xi. 14.
Chapter XIX.--Disputation Begun.
And Niceta answered: "When he perceived that we had found him out,
having spoken to one another concerning his crimes, we left him, and
came to Zacchæus, telling him those same things which we have now told
to you. But he, receiving us most kindly, and instructing us
concerning the faith of our Lord Jesus Christ, enrolled us in the
number of the faithful." When Niceta had done speaking, Zacchæus, who
had gone out a little before, entered, saying, "It is time, O Peter,
that you proceed to the disputation; for a great crowd, collected in
the court of the house, is awaiting you, in the midst of whom stands
Simon, supported by many attendants." Then Peter, when he heard this,
ordering me to withdraw for the sake of prayer (for I had not yet been
washed from the sins which I had committed in ignorance), said to the
rest, "Brethren, let us pray that God, for His unspeakable mercy
through His Christ, would help me going out on behalf of the salvation
of men who have been created by Him." Having said this, and having
prayed, he went forth to the court of the house, in which a great
multitude of people were assembled; and when he saw them all looking
intently on him in profound silence, and Simon the magician standing
in the midst of them like a standard-bearer, he began in manner
following. [613]
Footnotes
[613] [Three discussions with Simon Magus are detailed in the
pseudo-Clementine literature,--one in the Recognitions, ii. 20-iii.
48; two in the Homilies, iii. 30-58 and xvi.-xix. The differences
between these are quite remarkable. I. External Differences.--That in
the Recognitions is assigned to Cæsarea and is represented as lasting
three days, details of each day's discussion being given. The earlier
one in the Homilies is given the same place and time, but it is very
brief. The details of the first day alone are mentioned; and it
resembles that in the Recognitions less than does the later one. This
is represented as taking place at Laodicea, and as occupying four
days. The account is the longest of the three. In its historical
setting this discussion has no parallel in the Recognitions. Faustus,
the father of Clement, is made the umpire; and this discussion before
him takes the place of the discussions with him which occupy so large
a part of Recognitions, viii.-x. II. Internal Differences.--Of course
there are many thoughts common to the discussions; but the treatment
is so varied as to form one of the most perplexing points in the
literary problem. All are somewhat irregular in arrangement, hence an
analysis is difficult. The discussion in the Recognitions seems to be
more ethical and philosophical than those in the Homilies; the latter
contain more theosophical views. Both of them emphasize the
falsehoods of Scripture and abound more in sophistries and verbal
sword-play. In the Recognitions against Simon's polytheism and theory
of an unknown God, Peter opposes the righteousness of God, emphasizing
the freedom of the will, discussing the existence and origin of evil,
reverting to the righteousness of God as proving the immortality of
the soul. The defeat of Simon is narrated in a peculiar way. The
Cæsarean discussion in the Homilies is very briefly narrated. After
the preliminary parley, Simon attacks the God of the Scriptures
attributing defects to Him. Peter's reply, while explaining many
passages correctly, is largely taken up with a statement of the view
of the Scripture peculiar to the Homilies. This is really the weapon
with which Simon is defeated. The discussion, therefore, presents few
points of resemblance to that in the Recognitions. The Laodicean
discussion in the Homilies, covering four days, is of a higher
character than the preceding. It is not strictly parallel to that in
the Recognitions. The opening argument is concerning polytheism. To
Peter's monotheism Simon opposes the contradictions of Scripture:
these Peter explains, including some christological statements which
lead to a declaration of the nature, name and character of God. On
the second day, after some personal discussion, Simon asserts that
Christ's teaching differs from that of Peter; the argument reverts to
the shape and figure of God. The evidence of the senses is urged
against fancied revelations, which are attributed to demons. On the
third day the question of God the Framer of the world is introduced,
and His moral character. Peter explains the nature of revelation,
with some sharp personal thrusts at Simon, but soon reverts to the
usual explanation of Scripture. On the fourth day the existence of the
evil one becomes the prominent topic: the existence of sin is
pressed; and the discussion closes with a justification of the
inequalities of human life, and an expression of judgment against
Simon by Faustus. Throughout these portions footnotes have been added,
to indicate the correspondences of thought in the several
accounts--R.]
Chapter XX.--The Kingdom of God and His Righteousness.
"Peace be to all of you who are prepared to give your right hands to
truth: [614]for whosoever are obedient to it seem indeed themselves
to confer some favour upon God; whereas they do themselves obtain from
Him the gift of His greatest bounty, walking in His paths of
righteousness. Wherefore the first duty of all is to inquire into the
righteousness of God and His kingdom; [615] His righteousness, that we
may be taught to act rightly; His kingdom, that we may know what is
the reward appointed for labour and patience; in which kingdom there
is indeed a bestowal of eternal good things upon the good, but upon
those who have acted contrary to the will of God, a worthy infliction
of penalties in proportion to the doings of every one. It becomes
you, therefore, whilst you are here,--that is, whilst you are in the
present life,--to ascertain the will of God, while there is
opportunity also of doing it. For if any one, before he amends his
doings, wishes to investigate concerning things which he cannot
discover, such investigation will be foolish and ineffectual. For the
time is short, and the judgment of God shall be occupied with deeds,
not questions. Therefore before all things let us inquire into this,
what or in what manner we must act that we may merit to obtain eternal
life.
Footnotes
[614] [This opening sentence occurs in the Homilies, but in other
parts the discourses differ. This is far more dignified and
consistent than that in the Homilies, which at once introduces a claim
to authority as messenger of the Prophet.--R.]
[615] Matt. vi. 33.
Chapter XXI.--Righteousness the Way to the Kingdom.
"For if we occupy the short time of this life with vain and useless
questions, we shall without doubt go into the presence of God empty
and void of good works, when, as I have said, our works shall be
brought into judgment. For everything has its own time and place.
This is the place, this the time of works; the world to come, that of
recompenses. That we may not therefore be entangled, by changing the
order of places and times, let us inquire, in the first place, what is
the righteousness of God; so that, like persons going to set out on a
journey, we may be filled with good works as with abundant provision,
so that we may be able to come to the kingdom of God, as to a very
great city. For to those who think aright, God is manifest even by
the operations of the world which He hath made, using the evidence of
His creation; [616] and therefore, since there ought to be no doubt
about God, we have now to inquire only about His righteousness and His
kingdom. But if our mind suggest to us to make any inquiry concerning
secret and hidden things before we inquire into the works of
righteousness, we ought to render to ourselves a reason, because if
acting well we shall merit to obtain salvation:then, going to God
chaste and clean, we shall be filled with the Holy Spirit, and shall
know all things that are secret and hidden, without any cavilling of
questions; whereas now, even if any one should spend the whole of his
life in inquiring into these things, he not only shall not be able to
find them, but shall involve himself in greater errors, because he did
not first enter through the way of righteousness, and strive to reach
the haven of life."
Footnotes
[616] Rom. i. 20.
Chapter XXII.--Righteousness; What It is.
"And therefore I advise that His righteousness be first inquired into,
that, pursuing our journey through it, and placed in the way of truth,
we may be able to find the true Prophet, running not with swiftness of
foot, but with goodness of works, and that, enjoying His guidance, we
may be under no danger of mistaking the way. For if under His
guidance we shall merit to enter that city to which we desire to come,
all things concerning which we now inquire we shall see with our eyes,
being made, as it were, heirs of all things. Understand, therefore,
that the way is this course of our life; the travellers are those who
do good works; the gate is the true Prophet, of whom we speak; the
city is the kingdom in which dwells the Almighty Father, whom only
those can see who are of pure heart. [617]Let us not then think the
labour of this journey hard, because at the end of it there shall be
rest. For the true Prophet Himself also from the beginning of the
world, through the course of time, hastens to rest. For He is present
with us at all times; and if at any time it is necessary, He appears
and corrects us, that He may bring to eternal life those who obey
Him. Therefore this is my judgment, as also it is the pleasure of the
true Prophet, that inquiry should first be made concerning
righteousness, by those especially who profess that they know God. If
therefore any one has anything to propose which he thinks better, let
him speak; and when he has spoken, let him hear, but with patience and
quietness: for in order to this at the first, by way of salutation, I
prayed for peace to you all."
Footnotes
[617] Matt. v. 8.
Chapter XXIII.--Simon Refuses Peace.
To this Simon answered: [618]"We have no need of your peace; for if
there be peace and concord, we shall not be able to make any advance
towards the discovery of truth. For robbers and debauchees have peace
among themselves, and every wickedness agrees with itself; and if we
have met with this view, that for the sake of peace we should give
assent to all that is said, we shall confer no benefit upon the
hearers; but, on the contrary, we shall impose upon them, and shall
depart friends. Wherefore, do not invoke peace, but rather battle,
which is the mother of peace; and if you can, exterminate errors. And
do not seek for friendship obtained by unfair admissions; for this I
would have you know, above all, that when two fight with each other,
then there will be peace when one has been defeated and has fallen.
And therefore fight as best you can, and do not expect peace without
war, which is impossible; or if it can be attained, show us how."
Footnotes
[618] [In Homily III. 38, 39, Simon is represented as at once
attacking the Apostle and his monotheism; the arguments are, in the
main, those given in chap. 39 of this book. Chaps. 23-36 are without
a direct parallel in the Homilies.--R.]
Chapter XXIV.--Peter's Explanation.
To this Peter answered: "Hear with all attention, O men, what we
say. Let us suppose that this world is a great plain, and that from
two states, whose kings are at variance with each other, two generals
were sent to fight: and suppose the general of the good king gave
this counsel, that both armies should without bloodshed submit to the
authority of the better king, whereby all should be safe without
danger; but that the opposite general should say, No, but we must
fight; that not he who is worthy, but who is stronger, may reign, with
those who shall escape;--which, I ask you, would you rather choose? I
doubt not but that you would give your hands to the better king, with
the safety of all. And I do not now wish, as Simon says that I do,
that assent should be given, for the sake of peace, to those things
that are spoken amiss but that truth be sought for with quietness and
order.
Chapter XXV.--Principles on Which the Discussion Should Be Conducted.
"For some, in the contest of disputations, when they perceive that
their error is confuted, immediately begin, for the sake of making
good their retreat, to create a disturbance, and to stir up strifes,
that it may not be manifest to all that they are defeated; and
therefore I frequently entreat that the investigation of the matter in
dispute may be conducted with all patience and quietness, so that if
perchance anything seem to be not rightly spoken, it may be allowed to
go back over it, and explain it more distinctly. For sometimes a
thing may be spoken in one way and heard in another, while it is
either advanced too obscurely, or not attended to with sufficient
care; and on this account I desire that our conversation should be
conducted patiently, so that neither should the one snatch it away
from the other, nor should the unseasonable speech of one
contradicting interrupt the speech of the other; and that we should
not cherish the desire of finding fault, but that we should be
allowed, as I have said, to go over again what has not been clearly
enough spoken, that by fairest examination the knowledge of the truth
may become clearer. For we ought to know, that if any one is
conquered by the truth, it is not he that is conquered, but the
ignorance which is in him, which is the worst of all demons; so that
he who can drive it out receives the palm of salvation. For it is our
purpose to benefit the hearers, not that we may conquer badly, but
that we may be well conquered for the acknowledgment of the truth.
For if our speech be actuated by the desire of seeking the truth, even
although we shall speak anything imperfectly through human frailty,
God in His unspeakable goodness will fill up secretly in the
understandings of the hearers those things that are lacking. For He
is righteous; and according to the purpose of every one, He enables
some to find easily what they seek, while to others He renders even
that obscure which is before their eyes. Since, then, the way of God
is the way of peace, let us with peace seek the things which are
God's. If any one has anything to advance in answer to this, let him
do so; but if there is no one who wishes to answer, I shall begin to
speak, and I myself shall bring forward what another may object to me,
and shall refute it."
Chapter XXVI.--Simon's Interruption.
When therefore Peter had begun to continue his discourse, Simon,
interrupting his speech, said: "Why do you hasten to speak whatever
you please? I understand your tricks. You wish to bring forward
those matters whose explanation you have well studied, that you may
appear to the ignorant crowd to be speaking well; but I shall not
allow you this subterfuge. Now therefore, since you promise, as a
brave man, to answer to all that any one chooses to bring forward, be
pleased to answer me in the first place." Then Peter said: "I am
ready, only provided that our discussion may be with peace." Then
Simon said: "Do not you see, O simpleton, that in pleading for peace
you act in opposition to your Master, and that what you propose is not
suitable to him who promises that he will overthrow ignorance? Or, if
you are right in asking peace from the audience, then your Master was
wrong in saying, `I have not come to send peace on earth, but a
sword.' [619]For either you say well, and he not well; or else, if
your Master said well, then you not at all well: for you do not
understand that your statement is contrary to his, whose disciple you
profess yourself to be."
Footnotes
[619] Matt. x. 34.
Chapter XXVII.--Questions and Answers.
Then Peter: "Neither He who sent me did amiss in sending a sword upon
the earth, nor do I act contrary to Him in asking peace of the
hearers. But you both unskilfully and rashly find fault with what you
do not understand: for you have heard that the Master came not to
send peace on earth; but that He also said, `Blessed are the
peace-makers, for they shall be called the very sons of God,' [620]
you have not heard. Wherefore my sentiments are not different from
those of the Master when I recommend peace, to the keepers of which He
assigned blessedness." Then Simon said: "In your desire to answer
for your Master, O Peter, you have brought a much more serious charge
against him, if he himself came not to make peace, yet enjoined upon
others to keep it. Where, then, is the consistency of that other
saying of his, `it is enough for the disciple that he be as his
master?'" [621]
Footnotes
[620] Matt. v. 9.
[621] Matt. x. 25.
Chapter XXVIII.--Consistency of Christ's Teaching.
To this Peter answered: "Our Master, who was the true Prophet, and
ever mindful of Himself, neither contradicted Himself, nor enjoined
upon us anything different from what Himself practised. For whereas
He said, `I am not come to send peace on earth, but a sword; and
henceforth you shall see father separated from son, son from father,
husband from wife and wife from husband, mother from daughter and
daughter from mother, brother from brother, father-in-law from
daughter-in-law, friend from friend,' all these contain the doctrine
of peace; and I will tell you how. At the beginning of His preaching,
as wishing to invite and lead all to salvation, and induce them to
bear patiently labours and trials, He blessed the poor, and promised
that they should obtain the kingdom of heaven for their endurance of
poverty, in order that under the influence of such a hope they might
bear with equanimity the weight of poverty, despising covetousness;
for covetousness is one, and the greatest, of most pernicious sins.
But He promised also that the hungry and the thirsty should be
satisfied with the eternal blessings of righteousness, in order that
they might bear poverty patiently, and not be led by it to undertake
any unrighteous work. In like manner, also, He said that the pure in
heart are blessed, and that thereby they should see God, in order that
every one desiring so great a good might keep himself from evil and
polluted thoughts."
Chapter XXIX.--Peace and Strife.
"Thus, therefore, our Master, inviting His disciples to patience,
impressed upon them that the blessing of peace was also to be
preserved with the labour of patience. But, on the other hand, He
mourned over those who lived in riches and luxury, who bestowed
nothing upon the poor; proving that they must render an account,
because they did not pity their neighbours, even when they were in
poverty, whom they ought to love as themselves. And by such sayings
as these He brought some indeed to obey Him, but others He rendered
hostile. The believers therefore, and the obedient, He charges to
have peace among themselves. and says to them, `Blessed are the
peacemakers, for they shall be called the very sons of God.' [622]
But to those who not only did not believe, but set themselves in
opposition to His doctrine, He proclaims the war of the word and of
confutation, and says that `henceforth ye shall see son separated from
father, and husband from wife, and daughter from mother, and brother
from brother, and daughter-in-law from mother-in-law, and a man's foes
shall be they of his own house.' [623]For in every house, when
there begins to be a difference betwixt believer and unbeliever, there
is necessarily a contest: the unbelievers, on the one hand, fighting
against the faith; and the believers on the other, confuting the old
error and the vices of sins in them."
Footnotes
[622] Matt. v. 9.
[623] Matt. x. 35, 36; Luke xii. 53.
Chapter XXX.--Peace to the Sons of Peace.
"In like manner, also, during the last period of His teaching, He
wages war against the scribes and Pharisees, charging them with evil
deeds and unsound doctrine, and with hiding the key of knowledge which
they had handed down to them from Moses, by which the gate of the
heavenly kingdom might be opened. [624]But when our Master sent us
forth to preach, He commanded us, that into whatsoever city or house
we should enter, we should say, `Peace be to this house.' `And if,'
said He, `a son of peace be there, your peace shall come upon him; but
if there be not, your peace shall return to you.' Also that, going
out from that house or city, we should shake off upon them the very
dust which adhered to our feet. `But it shall be more tolerable for
the land of Sodom and Gomorrah in the day of judgment than for that
city or house.' [625]This indeed He commanded to be done at length,
if first the word of truth be preached in the city or house, whereby
they who receive the faith of the truth may become sons of peace and
sons of God; and those who will not receive it may be convicted as
enemies of peace and of God."
Footnotes
[624] Matt. xxiii.; Luke xi.
[625] Matt. x. 12-15; Luke x. 5, 6.
Chapter XXXI.--Peace and War.
"Thus, therefore, we, observing the commands of our Master, first
offer peace to our hearers, that the way of salvation may be known
without any tumult. But if any one do not receive the words of peace,
nor acquiesce in the truth, we know how to direct against him the war
of the word, and to rebuke him sharply by confuting his ignorance and
charging home upon him his sins. Therefore of necessity we offer
peace, that if any one is a son of peace, our peace may come upon him;
but from him who makes himself an enemy of peace, our peace shall
return to ourselves. We do not therefore, as you say, propose peace
by agreement with the wicked, for indeed we should straightway have
given you the right hand; but only in order that, through our
discussing quietly and patiently, it might be more easily ascertained
by the hearers which is the true speech. But if you differ and
disagree with yourself, how shall you stand? He must of necessity
fall who is divided in himself; `for every kingdom divided against
itself shall not stand.' [626]If you have aught to say to this, say
on."
Footnotes
[626] Matt. xii. 25.
Chapter XXXII.--Simon's Challenge.
Then said Simon: "I am astonished at your folly. For you so propound
the words of your Master, as if it were held to be certain concerning
him that he is a prophet; while I can very easily prove that he often
contradicted himself. In short, I shall refute you from those words
which you have yourself brought forward. For you say, that he said
that every kingdom or every city divided in itself shall not stand;
and elsewhere you say, that he said that he would send a sword, that
he might separate those who are in one house, so that son shall be
divided from father, daughter from mother, brother from brother; so
that if there be five in one house, three shall be divided against
two, and two against three. [627]If, then, everything that is
divided falls, he who makes divisions furnishes causes of falling; and
if he is such, assuredly he is wicked. Answer this if you can."
Footnotes
[627] Luke xii. 51-53.
Chapter XXXIII.--Authority.
Then Peter: "Do not rashly take exception, O Simon, against the
things which you do not understand. In the first place, I shall
answer your assertion, that I set forth the words of my Master, and
from them resolve matters about which there is still doubt. Our Lord,
when He sent us apostles to preach, enjoined us to teach all nations
[628] the things which were committed to us. We cannot therefore
speak those things as they were spoken by Himself. For our commission
is not to speak, but to teach those things, and from them to show how
every one of them rests upon truth. Nor, again, are we permitted to
speak anything of our own. For we are sent; and of necessity he who
is sent delivers the message as he has been ordered, and sets forth
the will of the sender. For if I should speak anything different from
what He who sent me enjoined me, I should be a false apostle, not
saying what I am commanded to say, but what seems good to myself.
Whoever does this, evidently wishes to show himself to be better than
he is by whom he is sent, and without doubt is a traitor. If, on the
contrary, he keeps by the things that he is commanded, and brings
forward most clear assertions of them, it will appear that he is
accomplishing the work of an apostle; and it is by striving to fulfil
this that I displease you. Blame me not, therefore, because I bring
forward the words of Him who sent me. But if there is aught in them
that is not fairly spoken, you have liberty to confute me; but this
can in no wise be done, for He is a prophet, and cannot be contrary to
Himself. But if you do not think that He is a prophet, let this be
first inquired into."
Footnotes
[628] Matt. xxviii. 19, 20.
Chapter XXXIV.--Order of Proof.
Then said Simon: "I have no need to learn this from you, but how
these things agree with one another. For if he shall be shown to be
inconsistent, he shall be proved at the same time not to be a
prophet." Then says Peter: "But if I first show Him to be a prophet,
it will follow that what seems to be inconsistency is not such. For
no one can be proved to be a prophet merely by consistency, because it
is possible for many to attain this; but if consistency does not make
a prophet, much more inconsistency does not. Because, therefore,
there are many things which to some seem inconsistent, which yet have
consistency in them on a more profound investigation; as also other
things which seem to have consistency, but which, being more carefully
discussed, are found to be inconsistent; for this reason I do not
think there is any better way to judge of these things than to
ascertain in the first instance whether He be a prophet who has spoken
those things which appear to be inconsistent. For it is evident that,
if He be found a prophet, those things which seem to be contradictory
must have consistency, but are misunderstood. Concerning these
things, therefore, proofs will be properly demanded. For we apostles
are sent to expound the sayings and affirm the judgments of Him who
has sent us; but we are not commissioned to say anything of our own,
but to unfold the truth, as I have said, of His words."
Chapter XXXV.--How Error Cannot Stand with Truth.
Then Simon said: "Instruct us, therefore, how it can be consistent
that he who causes divisions, which divisions cause those who are
divided to fall, can either seem to be good, or to have come for the
salvation of men." Then Peter said: "I will tell you how our Master
said that every kingdom and every house divided against itself cannot
stand; and whereas He Himself did this, see how it makes for
salvation. By the word of truth He certainly divides the kingdom of
the world, which is founded in error, and every home in it, that error
may fall, and truth may reign. But if it happen to any house, that
error, being introduced by any one, divides the truth, then, where
error has gained a footing, it is certain that truth cannot stand."
Then Simon said: "But it is uncertain whether your master divides
error or truth." Then Peter: "That belongs to another question; but
if you are agreed that everything which is divided falls, it remains
that I show, if only you will hear in peace, that our Jesus has
divided and dispelled error by teaching truth."
Chapter XXXVI.--Altercation.
Then said Simon: "Do not repeat again and again your talk of peace,
but expound briefly what it is that you think or believe." Peter
answered: "Why are you afraid of hearing frequently of peace? for do
you not know that peace is the perfection of law? For wars and
disputes spring from sins; and where there is no sin, there is peace
of soul; but where there is peace, truth is found in disputations,
righteousness in works." Then Simon: "You seem to me not to be able
to profess what you think." Then Peter: "I shall speak, but
according to my own judgment, not under constraint of your tricks.
For I desire that what is salutary and profitable be brought to the
knowledge of all and therefore I shall not delay to state it as
briefly as possible. There is one God; and He is the creator of the
world, a righteous judge, rendering to every one at some time or other
according to his deeds. [629]But now for the assertion of these
things I know that countless thousands of words can be called forth."
Footnotes
[629] [The discussion in the Homilies is represented as virtually
beginning with this statement of the Apostle; comp. Homily III. 37.
The arguments here, however, are given with greater detail.--R.]
Chapter XXXVII.--Simon's Subtlety.
Then Simon said: "I admire, indeed, the quickness of your wit, yet I
do not embrace the error of your faith. For you have wisely foreseen
that you may be contradicted; and you have even politely confessed,
that for the assertion of these things countless thousands of words
will be called forth, for no one agrees with the profession of your
faith. In short, as to there being one God, and the world being His
work, who can receive this doctrine? Neither, I think, any one of the
Pagans, even if he be an unlearned man, and certainly no one of the
philosophers; but not even the rudest and most wretched of the Jews,
nor I myself, who am well acquainted with their law." Then Peter
said: "Put aside the opinions of those who are not here, and tell us
face to face what is your own." Then Simon said: "I can state what I
really think; but this consideration makes me reluctant to do so, that
if I say what is neither acceptable to you, nor seems right to this
unskilled rabble, you indeed, as confounded, will straightway shut
your ears, that they may not be polluted with blasphemy, forsooth, and
will take to flight because you cannot find an answer; while the
unreasoning populace will assent to you, and embrace you as one
teaching those things which are commonly received among them; and will
curse me, as professing things new and unheard of, and instilling my
error into the minds of others."
Chapter XXXVIII.--Simon's Creed.
Then Peter: "Are not you making use of long preambles, as you accused
us of doing, because you have no truth to bring forward? For if you
have, begin without circumlocution, if you have so much confidence.
And if, indeed, what you say be displeasing to any one of the hearers,
he will withdraw; and those who remain shall be compelled by your
assertion to approve what is true. Begin, therefore, to expound what
seemeth to you to be right." Then Simon said: "I say that there are
many gods; but that there is one incomprehensible and unknown to all,
and that He is the God of all these gods." Then Peter answered:
"This God whom you assert to be incomprehensible and unknown to all,
can you prove His existence from the Scriptures of the Jews, [630]
which are held to be of authority, or from some others of which we are
all ignorant, or from the Greek authors, or from your own writings?
Certainly you are at liberty to speak from whatever writings you
please, yet so that you first show that they are prophetic; for so
their authority will be held without question."
Footnotes
[630] [In both the Recognitions and the Homilies the contest turns
upon the monotheistic teaching of the Old Testament and the supreme
Deity of Jehovah. This is rightly regarded as an evidence of
Ebionitic origin. But Gnostic elements enter again and again.--R.]
Chapter XXXIX.--Argument for Polytheism.
Then Simon said: "I shall make use of assertions from the law of the
Jews only. For it is manifest to all who take interest in religion,
that this law is of universal authority, yet that every one receives
the understanding of this law according to his own judgment. For it
has so been written by Him who created the world, that the faith of
things is made to depend upon it. Whence, whether any one wishes to
bring forward truth, or any one to bring forward falsehood, no
assertion will be received without this law. Inasmuch, therefore, as
my knowledge is most fully in accordance with the law, I rightly
declared that there are many gods, of whom one is more eminent than
the rest, and incomprehensible, even He who is God of gods. But that
there are many gods, the law itself informs me. For, in the first
place, it says this in the passage where one in the figure of a
serpent speaks to Eve, the first woman, `On the day ye eat of the tree
of the knowledge of good and evil, ye shall be as gods,' [631] that
is, as those who made man; and after they have tasted of the tree, God
Himself testifies, saying to the rest of the gods, `Behold, Adam is
become as one of us;' [632] thus, therefore, it is manifest that there
were many gods engaged in the making of man. Also, whereas at the
first God said to the other gods, `Let us make man after our image and
likeness;' [633] also His saying, `Let us drive him out;' [634] and
again, `Come, let us go down, and confound their language;' [635] all
these things indicate that there are many gods. But this also is
written, `Thou shalt not curse the gods, nor curse the chief of thy
people;' [636] and again this writing, `God alone led them, and there
was no strange god with them,' [637] shows that there are many gods.
There are also many other testimonies which might be adduced from the
law, not only obscure, but plain, by which it is taught that there are
many gods. [638]One of these was chosen by lot, that he might be
the god of the Jews. But it is not of him that I speak, but of that
God who is also his God, whom even the Jews themselves did not know.
For he is not their God, but the God of those who know him."
Footnotes
[631] Gen. iii. 5.
[632] Gen. iii. 22.
[633] Gen. i. 26.
[634] Gen. iii. 22.
[635] Gen. xi. 7.
[636] Exod. xxii. 28.
[637] Deut. xxxii. 12.
[638] [Compare Homily XVI. 6.--R.]
Chapter XL.--Peter's Answer.
When Peter had heard this, he answered: "Fear nothing, Simon: for,
behold, we have neither shut our ears, nor fled; but we answer with
words of truth to those things which you have spoken falsely,
asserting this first, that there is one God, even the God of the Jews,
who is the only God, the Creator of heaven and earth, who is also the
God of all those whom you call gods. If, then, I shall show you that
none is superior to Him, but that He Himself is above all, you will
confess that your error is above all." [639]Then Simon said: "Why,
indeed, though I should be unwilling to confess it, would not the
hearers who stand by charge me with unwillingness to profess the
things that are true?"
Footnotes
[639] [The reply of Peter here is of a higher character than that
given in the Homilies (see iii. 40, etc.). Indeed, the report of the
entire discussion in the Recognitions shows a superior conception of
the Apostle.--R.]
Chapter XLI.--The Answer, Continued.
"Listen, then," says Peter, "that you may know, first of all, that
even if there are many gods, as you say, they are subject to the God
of the Jews, to whom no one is equal, than whom no one can be greater;
for it is written that the prophet Moses thus spoke to the Jews: `The
Lord your God is the God of gods, and the Lord of lords, the great
God.' [640]Thus, although there are many that are called gods, yet
He who is the God of the Jews is alone called the God of gods. For
not every one that is called God is necessarily God. Indeed, even
Moses is called a god to Pharaoh, [641] and it is certain that he was
a man; and judges were called gods, and it is evident that they were
mortal. The idols also of the Gentiles are called gods, and we all
know that they are not; but this has been inflicted as a punishment on
the wicked, that because they would not acknowledge the true God, they
should regard as God whatever form or image should occur to them.
Because they refused to receive the knowledge of the One who, as I
said, is God of all, therefore it is permitted to them to have as gods
those who can do nothing for their worshippers. For what can either
dead images or living creatures confer upon men, since the power of
all things is with One?
Footnotes
[640] Deut. x. 17.
[641] Exod. vii. 1.
Chapter XLII.--Guardian Angels.
"Therefore the name God is applied in three ways: [642]either
because he to whom it is given is truly God, or because he is the
servant of him who is truly; and for the honour of the sender, that
his authority may be full, he that is sent is called by the name of
him who sends, as is often done in respect of angels: for when they
appear to a man, if he is a wise and intelligent man, he asks the name
of him who appears to him, that he may acknowledge at once the honour
of the sent, and the authority of the sender. For every nation has an
angel, to whom God has committed the government of that nation; and
when one of these appears, although he be thought and called God by
those over whom he presides, yet, being asked, he does not give such
testimony to himself. For the Most High God, who alone holds the
power of all things, has divided all the nations of the earth into
seventy-two parts, and over these He hath appointed angels as
princes. But to the one among the archangels who is greatest, was
committed the government of those who, before all others, received the
worship and knowledge of the Most High God. But holy men also, as we
have said, are made gods to the wicked, as having received the power
of life and death over them, as we mentioned above with respect to
Moses and the judges. Wherefore it is also written concerning them,
`Thou shalt not curse the gods, and thou shalt not curse the prince of
thy people.' [643]Thus the princes of the several nations are
called gods. But Christ is God of princes, who is Judge of all.
Therefore neither angels, nor men, nor any creature, can be truly
gods, forasmuch as they are placed under authority, being created and
changeable: angels, for they were not, and are; men, for they are
mortal; and every creature, for it is capable of dissolution, if only
He dissolve it who made it. And therefore He alone is the true God,
who not only Himself lives, but also bestows life upon others, which
He can also take away when it pleaseth Him.
Footnotes
[642] [This remarkable Chapter is peculiar to the Recognitions. The
angelology seems to be Ebionitic, rather than Gnostic.--R.]
[643] Exod. xxii. 28.
Chapter XLIII.--No God But Jehovah.
"Wherefore the Scripture exclaims in name of the God of the Jews,
saying, `Behold, behold, seeing that I am God, and there is none else
besides me, I will kill, and I will make alive; I will smite, and I
will heal; and there is none who can deliver out of my hands.' [644]
See therefore how, by some ineffable virtue, the Scripture, opposing
the future errors of those who should affirm that either in heaven or
on earth there is any other god besides Him who is the God of the
Jews, decides thus: `The Lord your God is one God, in heaven above,
and in the earth beneath; and besides Him there is none else.' [645]
How, then, hast thou dared to say that there is any other God besides
Him who is the God of the Jews? And again the Scripture says,
`Behold, to the Lord thy God belong the heaven, and the heaven of
heavens, the earth, and all things that are in them: nevertheless I
have chosen your fathers, that I might love them, and you after them.'
[646]Thus that judgment is supported by the Scripture on every
side, that He who created the world is the true and only God.
Footnotes
[644] Deut. xxxii. 39.
[645] Deut. iv. 39.
[646] Deut x. 14, 15.
Chapter XLIV.--The Serpent, the Author of Polytheism.
"But even if there be others, as we have said, who are called gods,
they are under the power of the God of the Jews; for thus saith the
Scripture to the Jews, `The Lord our God, He is God of gods, and Lord
of lords.' [647]Him alone the Scripture also commands to be
worshipped, saying, `Thou shalt worship the Lord thy God, and Him only
shalt thou serve;' [648] and, `Hear, O Israel: the Lord thy God is
one God.' [649]Yea, also the saints, filled with the Spirit of God,
and bedewed with the drops of His mercy, cried out, saying, `Who is
like unto Thee among the gods? O Lord, who is like unto Thee?' [650]
And again, `Who is God, but the Lord; and who is God, but our Lord?'
[651]Therefore Moses, when he saw that the people were advancing,
by degrees initiated them in the understanding of the monarchy and the
faith of one God, as he says in the following words: `Thou shalt not
make mention of the names of other gods;' [652] doubtless remembering
with what penalty the serpent was visited, which had first named gods.
[653]For it is condemned to feed upon dust, and is judged worthy of
such food, for this cause, that it first of all introduced the name of
gods into the world. But if you also wish to introduce many gods, see
that you partake not the serpent's doom.
Footnotes
[647] Deut. x. 17.
[648] Deut. vi. 13, x. 20.
[649] Deut. vi. 4.
[650] Ps. lxxxvi. 8; lxxi. 19.
[651] Ps. xviii. 31.
[652] Josh. xxiii. 7, in Sept.
[653] Gen. iii. [The same thought occurs in Homily X. 10, 11 --R.]
Chapter XLV.--Polytheism Inexcusable.
"For be sure of this, that you shall not have us participators in this
attempt; nor will we suffer ourselves to be deceived by you. For it
will not serve us for an excuse in the judgment, if we say that you
deceived us; because neither could it excuse the first woman, that she
had unhappily believed the serpent; but she was condemned to death,
because she believed badly. For this cause therefore, Moses, also
commending the faith of one God to the people, says, `Take heed to
thyself, that thou be not seduced from the Lord thy God.' [654]
Observe that he makes use of the same word which the first woman also
made use of in excusing herself, saying that she was seduced; but it
profited her nothing. But over and above all this, even if some true
prophet should arise, who should perform signs and miracles, but
should wish to persuade us to worship other gods besides the God of
the Jews, we should never be able to believe him. For so the divine
law has taught us, handing down a secret injunction more purely by
means of tradition, for thus it saith: `If there arise among you a
prophet, or one dreaming a dream, and give you signs or wonders, and
these signs or wonders come to pass, and he say to you, Let us go and
worship strange gods, whom ye know not; ye shall not hear the words of
that prophet, nor the dream of that dreamer, because proving he hath
proved you, that he may see if ye love the Lord your God.' [655]
Footnotes
[654] Deut. viii. 11.
[655] Deut. xiii. 1-3.
Chapter XLVI.--Christ Acknowledged the God of the Jews.
"Wherefore also our Lord, who wrought signs and wonders, preached the
God of the Jews; and therefore we are right in believing what He
preached. But as for you, even if you were really a prophet, and
performed signs and wonders, as you promise to do, if you were to
announce other gods besides Him who is the true God, it would be
manifest that you were raised up as a trial to the people of God; and
therefore you can by no means be believed. For He alone is the true
God, who is the God of the Jews; and for this reason our Lord Jesus
Christ did not teach them that they must inquire after God, for Him
they knew well already, but that they must seek His kingdom and
righteousness, [656] which the scribes and Pharisees, having received
the key of knowledge, had not shut in, but shut out. [657]For if
they had been ignorant of the true God, surely He would never have
left the knowledge of this thing, which was the chief of all, and
blamed them for small and little things, as for enlarging their
fringes, and claiming the uppermost rooms in feasts, and praying
standing in the highways, and such like things; which assuredly, in
comparison of this great charge, ignorance of God, seem to be small
and insignificant matters."
Footnotes
[656] Matt. vi. 33.
[657] Luke xi. 52.
Chapter XLVII.--Simon's Cavil.
To this Simon replied: [658]"From the words of your master I shall
refute you, because even he introduces to all men a certain God who
was known. For although both Adam knew the God who was his creator,
and the maker of the world; and Enoch knew him, inasmuch as he was
translated by him; and Noah, since he was ordered by him to construct
the ark; and although Abraham, and Isaac, and Jacob, and Moses, and
all, even every people and all nations, know the maker of the world,
and confess him to be a God, yet your Jesus, who appeared long after
the patriarchs, says: `No one knows the Son, but the Father; neither
knoweth any one the Father, but the Son, and he to whom the Son has
been pleased to reveal Him.' [659]Thus, therefore, even your Jesus
confesses that there is another God, incomprehensible and unknown to
all."
Footnotes
[658] [Compare Homily XVII. 4.--R.]
[659] Matt. xi. 27. [Comp. Luke x. 22. This objection is given in
Homilies XVII. 4, XVIII. 4.--R.]
Chapter XLVIII.--Peter's Answer.
Then Peter says: "You do not perceive that you are making statements
in opposition to yourself. For if our Jesus also knows Him whom ye
call the unknown God, then He is not known by you alone. Yea, if our
Jesus knows Him, then Moses also, who prophesied that Jesus should
come, assuredly could not himself be ignorant of Him. For he was a
prophet; and he who prophesied of the Son doubtless knew the Father.
For if it is in the option of the Son to reveal the Father to whom He
will, then the Son, who has been with the Father from the beginning,
and through all generations, as He revealed the Father to Moses, so
also to the other prophets; but if this be so, it is evident that the
Father has not been unknown to any of them. But how could the Father
be revealed to you, who do not believe in the Son, since the Father is
known to none except him to whom the Son is pleased to reveal Him?
But the Son reveals the Father to those who honour the Son as they
honour the Father." [660]
Footnotes
[660] John v. 23.
Chapter XLIX.--The Supreme Light.
Then Simon said: "Remember that you said that God has a son, which is
doing Him wrong; for how can He have a son, unless He is subject to
passions, like men or animals? But on these points there is not time
now to show your profound folly, for I hasten to make a statement
concerning the immensity of the supreme light; and so now listen. My
opinion is, that there is a certain power of immense and ineffable
light, whose greatness may be held to be incomprehensible, of which
power even the maker of the world is ignorant, and Moses the lawgiver,
and Jesus your master." [661]
Footnotes
[661] This Chapter presents the topic which is made the main point in
a subsequent discussion with Simon; see Homily XVIII.--R.]
Chapter L.--Simon's Presumption.
Then Peter: [662]"Does it not seem to you to be madness, that any
one should take upon himself to assert that there is another God than
the God of all; and should say that he supposes there is a certain
power, and should presume to affirm this to others, before he himself
is sure of what he says? Is any one so rash as to believe your words,
of which he sees that you are yourself doubtful, and to admit that
there is a certain power unknown to God the Creator, and to Moses, and
the prophets, and the law, and even to Jesus our Master, which power
is so good, that it will not make itself known to any but to one only,
and that one such an one as thou! Then, further, if that is a new
power, why does it not confer upon us some new sense, in addition to
those five which we possess, that by that new sense, bestowed upon us
by it, we may be able to receive and understand itself which is new?
Or if it cannot bestow such a sense upon us, how has it bestowed it
upon you? Or if it has revealed itself to you, why not also to us?
But if you of yourself understand things which not even the prophets
were able to perceive or understand, come, tell us what each one of us
is thinking now; for if there is such a spirit in you that you know
those things which are above the heavens, which are unknown to all,
and incomprehensible by all, much more easily do you know the thoughts
of men upon the earth. But if you cannot know the thoughts of us who
are standing here, how can you say that you know those things which,
you assert, are known to none?"
Footnotes
[662] [With chaps. 50, 51, comp. Homily XVII. 13, etc.--R.]
Chapter LI.--The Sixth Sense.
"But believe me, that you could never know what light is unless you
had received both vision and understanding from light itself; so also
in other things. Hence, having received understanding, you are
framing in imagination something greater and more sublime, as if
dreaming, but deriving all your hints from those five senses, to whose
Giver you are unthankful. But be sure of this, that until you find
some new sense which is beyond those five which we all enjoy, you
cannot assert the existence of a new God." Then Simon answered:
"Since all things that exist are in accordance with those five senses,
that power which is more excellent than all cannot add anything new."
Then Peter said: "It is false; for there is also a sixth sense,
namely that of foreknowledge: for those five senses are capable of
knowledge, but the sixth is that of foreknowledge: and this the
prophets possessed. How, then, can you know a God who is unknown to
all, who do not know the prophetic sense, which is that of
prescience?" Then Simon began to say: "This power of which I speak,
incomprehensible and more excellent than all, ay, even than that God
who made the world, neither any of the angels has known, nor of the
demons, nor of the Jews, nay, nor any creature which subsists by means
of God the creator. How, then, could that creator's law teach me that
which the creator himself did not know, since neither did the law
itself know it, that it might teach it?"
Chapter LII.--Reductio Ad Absurdum
Then Peter said: "I wonder how you have been able to learn more from
the law than the law was able to know or to teach; and how you say
that you adduce proofs from the law of those things which you are
pleased to assert, when you declare that neither the law, nor He who
gave the law--that is, the Creator of the world--knows those things of
which you speak! But this also I wonder at, how you, who alone know
these things, should be standing here now with us all, circumscribed
by the limits of this small court." Then Simon, seeing Peter and all
the people laughing, said: "Do you laugh, Peter, while so great and
lofty matters are under discussion?" Then said Peter: "Be not
enraged, Simon, for we are doing no more than keeping our promise:
for we are neither shutting our ears, as you said, nor did we take to
flight as soon as we heard you propound your unutterable things; but
we have not even stirred from the place. For indeed you do not even
propound things that have any resemblance to truth, which might to a
certain extent frighten us. Yet, at all events, disclose to us the
meaning of this saying, how from the law you have learned of a God
whom the law itself does not know, and of whom He who gave the law is
ignorant." Then Simon said: "If you have done laughing, I shall
prove it by clear assertions." Then Peter said: "Assuredly I shall
give over, that I may learn from you how you have learned from the law
what neither the law nor the God of the law Himself knows."
Chapter LIII.--Simon's Blasphemy.
Then says Simon: "Listen: it is manifest to all, and ascertained in
a manner of which no account can be given, [663] that there is one
God, who is better than all, from whom all that is took its beginning;
whence also of necessity, all things that are after him are subject to
him, as the chief and most excellent of all. When, therefore, I had
ascertained that the God who created the world, according to what the
law teaches, is in many respects weak, whereas weakness is utterly
incompatible with a perfect God, and I saw that he is not perfect, I
necessarily concluded that there is another God who is perfect. [664]
For this God, as I have said, according to what the writing of the
law teaches, is shown to be weak in many things. In the first place,
because the man whom he formed was not able to remain such as he had
intended him to be; and because he cannot be good who gave a law to
the first man, that he should eat of all the trees of paradise, but
that he should not touch the tree of knowledge; and if he should eat
of it, he should die. For why should he forbid him to eat, and to
know what is good and what evil, that, knowing, he might shun the evil
and choose the good? But this he did not permit; and because he did
eat in violation of the commandment, and discovered what is good, and
learned for the sake of honour to cover his nakedness (for he
perceived it to be unseemly to stand naked before his Creator), he
condemns to death him who had learned to do honour to God, and curses
the serpent who had shown him these things. But truly, if man was to
be injured by this means, why did he place the cause of injury in
paradise at all? But if that which he placed in paradise was good, it
is not the part of one that is good to restrain another from good."
Footnotes
[663] We render by a periphrasis the expression ineffabili quadam
ratione compertum. The meaning seems to be, that the belief of the
existence and unity of God is not the result of reasoning, but of
intuition or instinct.
[664] [The argument of Simon here differs from that represented in
Homilies XVII., XVIII. There Simon asserts that the Framer of the
world is not the highest God, because He is not both just and good.
Comp. also book iii. 37, 38.--R.]
Chapter LIV.--How Simon Learned from the Law What the Law Does Not
Teach.
"Thus then, since he who made man and the world is, according to what
the law relates, imperfect, we are given to understand, without doubt,
that there is another who is perfect. For it is of necessity that
there be one most excellent of all, on whose account also every
creature keeps its rank. Whence also I, knowing that it is every way
necessary that there be some one more benignant and more powerful than
that imperfect God who gave the law, understanding what is perfect
from comparison of the imperfect, understood even from the Scripture
that God who is not mentioned there. And in this way I was able, O
Peter, to learn from the law what the law did not know. But even if
the law had not given indications from which it might be gathered that
the God who made the world is imperfect, it was still possible for me
to infer from those evils which are done in this world, and are not
corrected, either that its creator is powerless, if he cannot correct
what is done amiss; or else, if he does not wish to remove the evils,
that he is himself evil; but if he neither can nor will, that he is
neither powerful nor good. And from this it cannot but be concluded
that there is another God more excellent and more powerful than all.
If you have aught to say to this, say on."
Chapter LV.--Simon's Objections Turned Against Himself.
Peter answered: "O Simon, they are wont to conceive such absurdities
against God who do not read the law with the instruction of masters,
but account themselves teachers, and think that they can understand
the law, though he has not explained it to them who has learned of the
Master. [665]Nevertheless now, that we also may seem to follow the
book of the law according to your apprehension of it; inasmuch as you
say that the creator of the world is shown to be both impotent and
evil, how is it that you do not see that that power of yours, which
you say is superior to all, fails and lies under the very same
charges? For the very same thing may be said of it, that it is either
powerless, since it does not correct those things which here are done
amiss; or if it can and will not, it is evil; or if it neither can nor
will, then it is both impotent and imperfect. Whence that new power
of yours is not only found liable to a similar charge, but even to a
worse one, if, in addition to all these things, it is believed to be,
when it is not. For He who created the world, His existence is
manifest by His very operation in creating the world, as you yourself
also confess. But this power which you say that you alone know,
affords no indication of itself, by which we might perceive, at least,
that it is, and subsists."
Footnotes
[665] [The attitude of the Apostle Peter toward the Old Testament is
differently represented in the Homilies, where false views are
admitted to exist in the Scriptures. Comp. Homilies II. 38, 40, 41,
51, III. 4, 5, etc.--R.]
Chapter LVI.--No God Above the Creator.
"What kind of conduct, then, would it be that we should forsake God,
in whose world we live and enjoy all things necessary for life, and
follow I know not whom, from whom we not only obtain no good, but
cannot even know that he exists? Nor truly does he exist. For
whether you call him light, and brighter than that light which we see,
you borrow that very name from the Creator of the world; or whether
you say that he is a substance above all, you derive from Him the idea
with enlargement of speech. [666]Whether you make mention of mind,
or goodness, or life, or whatever else, you borrow the words from
Him. Since, then, you have nothing new concerning that power you
speak of, not only as regards understanding, but even in respect of
naming him, how do you introduce a new God, for whom you cannot even
find a new name? For not only is the Creator of the world called a
Power, but even the ministers of His glory, and all the heavenly
host. Do you not then think it better that we should follow our
Creator God, as a Father who trains us and endows us as He knows how?
But if, as you say, there be some God more benignant than all, it is
certain that he will not be angry with us; or if he be angry, he is
evil. For if our God is angry and punishes, He is not evil, but
righteous, for He corrects and amends His own sons. But he who has no
concern with us, if he shall punish us, how should he be good?
Inflicting punishments upon us because we have not been drawn by vain
imaginations to forsake our own Father and follow him, how can you
assert that he is so good, when he cannot be regarded as even just?"
Footnotes
[666] That is, you take the idea of substance from the God of the
Jews, and only enlarge it by the addition of the words above all.
Chapter LVII.--Simon's Inconsistency.
Then Simon: "Do you so far err, Peter, as not to know that our souls
were made by that good God, the most excellent of all, but they have
been brought down as captives into this world?" To this Peter
answered: "Then he is not unknown by all, as you said a little while
ago; and yet how did the good God permit his souls to be taken
captive, if he be a power over all?" Then Simon said: "He sent God
the creator to make the world; and he, when he had made it, gave out
that himself was God." Then Peter said: "Then he is not, as you
said, unknown to Him who made the world; nor are souls ignorant of
him, if indeed they were stolen away from him. To whom, then, can he
be unknown, if both the Creator of the world know him, as having been
sent by him; and all souls know him, as having been violently
withdrawn from him? Then, further, I wish you would tell us whether
he who sent the creator of the world did not know that he would not
keep faith? For if he did not know it, then he was not prescient;
while if he foreknew it, and suffered it, he is himself guilty of this
deed, since he did not prevent it; but if he could not, then he is not
omnipotent. But if, knowing it as good, he did not prohibit it, he is
found to be better, who presumed to do that which he who sent him did
not know to be good."
Chapter LVIII.--Simon's God Unjust.
Then Simon said: "He receives those who will come to him, and does
them good." Peter answered: "But there is nothing new in this; for
He whom you acknowledge to be the Creator of the world also does so."
Then Simon: "But the good God bestows salvation if he is only
acknowledged; but the creator of the world demands also that the law
be fulfilled." Then said Peter: "He saves adulterers and
men-slayers, if they know him; but good, and sober, and merciful
persons, if they do not know him, in consequence of their having no
information concerning him, he does not save! Great and good truly is
he whom you proclaim, who is not so much the saviour of the evil, as
he is one who shows no mercy to the good." Then Simon: "It is truly
very difficult for man to know him, as long as he is in the flesh; for
blacker than all darkness, and heavier than all clay, is this body
with which the soul is surrounded." Then says Peter: "That good God
of yours demands things which are difficult; but He who is truly God
seeks easier things. Let him then, since he is so good, leave us with
our Father and Creator; and when once we depart from the body, and
leave that darkness that you speak of, we shall more easily know Him;
and then the soul shall better understand that God is its Creator, and
shall remain with Him, and shall no more be harassed with diverse
imaginations; nor shall wish to betake itself to another power, which
is known to none but Simon only, and which is of such goodness that no
one can come to it, unless he be first guilty of impiety towards his
own father! I know not how this power can be called either good or
just, which no one can please except by acting impiously towards him
by whom he was made!"
Chapter LIX.--The Creator Our Father.
Then Simon: "It is not impious for the sake of greater profit and
advantage to flee to him who is of richer glory." Then Peter: "If,
as you say, it is not impious to flee to a stranger, it is at all
events much more pious to remain with our own father, even if he be
poor. But if you do not think it impious to leave our father, and
flee to another, as being better than he; and you do not believe that
our Creator will take this amiss; much more the good God will not be
angry, because, when we were strangers to him, we have not fled to
him, but have remained with our own Creator. Yea, I think he will
rather commend us the more for this, that we have kept faith with God
our Creator; for he will consider that, if we had been his creatures,
we should never have been seduced by the allurements of any other to
forsake him. For if any one, allured by richer promises, shall leave
his own father and betake himself to a stranger, it may be that he
will leave him in his turn, and go to another who shall promise him
greater things, and this the rather because he is not his son, since
he could leave even him who by nature was his father." Then Simon
said: "But what if souls are from him, and do not know him, and he is
truly their father?"
Chapter LX.--The Creator the Supreme God.
Then Peter said: "You represent him as weak enough. For if, as you
say, he is more powerful than all, it can never be believed the weaker
wrenched the spoils from the stronger. [667]Or if God the Creator
was able by violence to bring down souls into this world, how can it
be that, when they are separated from the body and freed from the
bonds of captivity, the good God shall call them to the sufferance of
punishment, on the ground that they, either through his remissness or
weakness, were dragged away to this place, and were involved in the
body, as in the darkness of ignorance? You seem to me not to know
what a father and a God is: but I could tell you both whence souls
are, and when and how they were made; but it is not permitted to me
now to disclose these things to you, who are in such error in respect
of the knowledge of God." Then said Simon: "A time will come when
you shall be sorry that you did not understand me speaking of the
ineffable power." Then said Peter: "Give us then, as I have often
said, as being yourself a new God, or as having yourself come down
from him, some new sense, by means of which we may know that new God
of whom you speak; for those five senses, which God our Creator has
given us, keep faith to their own Creator, and do not perceive that
there is any other God, for so their nature necessitates them."
Footnotes
[667] Luke xi. 22.
Chapter LXI.--Imagination.
To this Simon answered: "Apply your mind to those things which I am
going to say, and cause it, walking in peaceable paths, to attain to
those things which I shall demonstrate. Listen now, therefore. Did
you never in thought reach forth your mind into regions or islands
situated far away, and remain so fixed in them, that you could not
even see the people that were before you, or know where yourself were
sitting, by reason of the delightfulness of those things on which you
were gazing?" And Peter said: "It is true, Simon, this has often
occurred to me." Then Simon said: "In this way now reach forth your
sense into heaven, yea above the heaven, and behold that there must be
some place beyond the world, or outside the world, in which there is
neither heaven nor earth, and where no shadow of these things produces
darkness; and consequently, since there are neither bodies in it, nor
darkness occasioned by bodies, there must of necessity be immense
light; and consider of what sort that light must be, which is never
succeeded by darkness. For if the light of this sun fills this whole
world, how great do you suppose that bodiless and infinite light to
be? So great, doubtless, that this light of the sun would seem to be
darkness and not light, in comparison."
Chapter LXII.--Peter's Experience of Imagination.
When Simon thus spoke, Peter answered: [668]"Now listen patiently
concerning both these matters, that is, concerning the example of
stretching out the senses, and concerning the immensity of light. I
know that I myself, O Simon, have sometimes in thought extended my
sense, as you say, into regions and islands situated afar off, and
have seen them with my mind not less than if it had been with my
eyes. When I was at Capernaum, occupied in the taking of fishes, and
sat upon a rock, holding in my hand a hook attached to a line, and
fitted for deceiving the fishes, I was so absorbed that I did not feel
a fish adhering to it while my mind eagerly ran through my beloved
Jerusalem, to which I had frequently gone up, waking, for the sake of
offerings and prayers. But I was accustomed also to admire this
Cæsarea, hearing of it from others, and to long to see it; and I
seemed to myself to see it, although I had never been in it; and I
thought of it what was suitable to be thought of a great city, its
gates, walls, baths, streets, lanes, markets, and the like, in
accordance with what I had seen in other cities; and to such an extent
was I delighted with the intentness of such inspection, that, as you
said, I neither saw one who was present and standing by me, nor knew
where myself was sitting." Then said Simon: "Now you say well."
Footnotes
[668] [This story (chaps. 62-65) is peculiar to the Recognitions. In
Homily XVII. 14-19 there is an argument against the trustworthiness of
supernatural visions, which is supposed to be anti-Pauline in its
aim.--R.]
Chapter LXIII.--Peter's Reverie.
Then Peter: "In short, when I did not perceive, through the
occupation of my mind, that I had caught a very large fish which was
attached to the hook, and that although it was dragging the hook-line
from my hand, my brother Andrew, who was sitting by me, seeing me in a
reverie and almost ready to fall, thrusting his elbow into my side as
if he would awaken me from sleep, said: `Do you not see, Peter, what
a large fish you have caught? Are you out of your senses, that you
are thus in a stupor of astonishment? Tell me, What is the matter
with you?' But I was angry with him for a little, because he had
withdrawn me from the delight of those things which I was
contemplating; then I answered that I was not suffering from any
malady, but that I was mentally gazing on the beloved Jerusalem, and
at the same time on Cæsarea; and that, while I was indeed with him in
the body, in my mind I was wholly carried away thither. But he, I
know not whence inspired, uttered a hidden and secret word of truth."
Chapter LXIV.--Andrew's Rebuke.
"`Give over,' says he, `O Peter. What is it that you are doing? For
those who are beginning to be possessed with a demon, or to be
disturbed in their minds, begin in this way. They are first carried
away by fancies to some pleasant and delightful things, then they are
poured out in vain and fond motions towards things which have no
existence. Now this happens from a certain disease of mind, by reason
of which they see not the things which are, but long to bring to their
sight those which are not. But thus it happens also to those who are
suffering phrenzy, and seem to themselves to see many images, because
their soul, being torn and withdrawn from its place by excess of cold
or of heat, suffers a failure of its natural service. But those also
who are in distress through thirst, when they fall asleep, seem to
themselves to see rivers and fountains, and to drink; but this befalls
them through being distressed by the dryness of the unmoistened body.
Wherefore it is certain that this occurs through some ailment either
of the soul or body.'
Chapter LXV.--Fallacy of Imagination.
"In short, that you may receive the faith of the matter; concerning
Jerusalem, which I had often seen, I told my brother what places and
what gatherings of people I had seemed to myself to see. But also
concerning Cæsarea, which I had never seen, I nevertheless contended
that it was such as I had conceived it in my mind and thought. But
when I came hither, and saw nothing at all like to those things which
I had seen in phantasy, I blamed myself, and observed distinctly, that
I had assigned to it gates, and walls, and buildings from others which
I had seen, taking the likeness in reality from others. Nor indeed
can any one imagine anything new, and of which no form has ever
existed. For even if any one should fashion from his imagination
bulls with five heads, he only forms them with five heads out of those
which he has seen with one head. And you therefore, now, if truly you
seem to yourself to perceive anything with your thought, and to look
above the heavens, there is no doubt but that you imagine them from
those things which you see, placed as you are upon the earth. But if
you think that there is easy access for your mind above the heavens,
and that you are able to conceive the things that are there, and to
apprehend knowledge of that immense light, I think that for him who
can comprehend these things, it were easier to throw his sense, which
knows how to ascend thither, into the heart and breast of some one of
us who stand by, and to tell what thoughts he is cherishing in his
breast. If therefore you can declare the thoughts of the heart of any
one of us, who is not pre-engaged in your favour, we shall perhaps be
able to believe you, that you are able to know those things that are
above the heavens, although these are much loftier."
Chapter LXVI.--Existence and Conception.
To this Simon replied: [669]"O thou who hast woven a web of many
frivolities, listen now. It is impossible that anything which comes
into a man's thoughts should not also subsist in truth and reality.
For things that do not subsist, have no appearances; [670] but things
that have no appearances, cannot present themselves to our thoughts."
Then said Peter: "If everything that can come into our thoughts has a
subsistence, then, with respect to that place of immensity which you
say is outside the world, if one thinks in his heart that it is light,
and another that it is darkness, how can one and the same place be
both light and darkness, according to their different thoughts
concerning it?" Then said Simon: "Let pass for the present what I
have said; and tell us what you suppose to be above the heavens."
Footnotes
[669] [The remaining Chapters of this book hare no exact parallel in
the Homilies.--R.]
[670] That is, have no visible or sensible species, according to the
Platonic theory of perception.
Chapter LXVII.--The Law Teaches of Immensity.
Then said Peter: "If you believed concerning the true fountain of
light, I could instruct you what and of what sort is that which is
immense, and should render, not a vain fancy, but a consistent and
necessary account of the truth, and should make use, not of
sophistical assertions, but testimonies of the law and nature, that
you might know that the law especially contains what we ought to
believe in regard to immensity. But if the doctrine of immensity is
not unknown to the law, then assuredly, nought else can be unknown to
it; and therefore it is a false supposition of yours, that there is
anything of which the law is not cognisant. Much more shall nothing
be unknown to Him who gave the law. Yet I cannot speak anything to
you of immensity and of those things which are without limit, unless
first you either accept our account of those heavens which are bounded
by a certain limit, or else propound your own account of them. But if
you cannot understand concerning those which are comprehended within
fixed boundaries, much more can you neither know nor learn anything
concerning those which are without limit."
Chapter LXVIII.--The Visible and the Invisible Heaven.
To this Simon answered: "It seems to me to be better to believe
simply that God is, and that that heaven which we see is the only
heaven in the whole universe." But Peter said: "Not so; but it is
proper to confess one God who truly is; but that there are heavens,
which were made by Him, as also the law says, of which one is the
higher, in which also is contained the visible firmament; and that
that higher heaven is perpetual and eternal, with those who dwell in
it; but that this visible heaven is to be dissolved and to pass away
at the end of the world, in order that that heaven which is older and
higher may appear after the judgment to the holy and the worthy." To
this Simon answered: "That these things are so, as you say, may
appear to those who believe them; but to him who seeks for reasons of
these things, it is impossible that they can be produced from the law,
and especially concerning the immensity of light."
Chapter LXIX.--Faith and Reason.
Then Peter: "Do not think that we say that these things are only to
be received by faith, but also that they are to be asserted by
reason. For indeed it is not safe to commit these things to bare
faith without reason, since assuredly truth cannot be without reason.
And therefore he who has received these things fortified by reason,
can never lose them; whereas he who receives them without proofs, by
an assent to a simple statement of them, can neither keep them safely,
nor is certain if they are true; because he who easily believes, also
easily yields. But he who has sought reason for those things which he
has believed and received, as though bound by chains of reason itself,
can never be torn away or separated from those things which he hath
believed. And therefore, according as any one is more anxious in
demanding a reason, by so much will he be the firmer in preserving his
faith."
Chapter LXX.--Adjournment.
To this Simon replied: "It is a great thing which you promise, that
the eternity of boundless light can be shown from the law." And when
Peter said, "I shall show it whenever you please," Simon answered:
"Since now it is a late hour, I shall stand by you and oppose you
to-morrow; and if you can prove that this world was created, and that
souls are immortal, you shall have me to assist you in your
preaching." When he had said thus, he departed, and was followed by a
third part of all the people who had come with him, who were about one
thousand men. But the rest with bended knees prostrated themselves
before Peter; and he, invoking upon them the name of God, cured some
who had demons, healed others who were sick, and so dismissed the
people rejoicing, commanding them to come early the next day. But
Peter, when the crowds had withdrawn, commanded the table to be spread
on the ground, in the open air, in the court where the disputation had
been held, and sat down together with those eleven; but I dined
reclining with some others who also had made a beginning of hearing
the word of God, and were greatly beloved.
Chapter LXXI.--Separation from the Unclean.
But Peter, most benignantly regarding me, lest haply that separation
might cause me sorrow, says to me: "It is not from pride, O Clement,
that I do not eat with those who have not yet been purified; but I
fear lest perhaps I should injure myself, and do no good to them.
[671]For this I would have you know for certain, that every one who
has at any time worshipped idols, and has adored those whom the pagans
call gods, or has eaten of the things sacrificed to them, is not
without an unclean spirit; for he has become a guest of demons, and
has been partaker with that demon of which he has formed the image in
his mind, either through fear or love. [672]And by these means he
is not free from an unclean spirit, and therefore needs the
purification of baptism, that the unclean spirit may go out of him,
which has made its abode in the inmost affections of his soul, and
what is worse, gives no indication that it lurks within, for fear it
should be exposed and expelled."
Footnotes
[671] [Comp. book i. 19, vii. 29; Homilies I. 22, XIII. 4.--R.]
[672] 1 Cor. x. 20.
Chapter LXXII.--The Remedy.
"For these unclean spirits love to dwell in the bodies of men, that
they may fulfil their own desires by their service, and, inclining the
motions of their souls to those things which they themselves desire,
may compel them to obey their own lusts, that they may become wholly
vessels of demons. [673]One of whom is this Simon, who is seized
with such disease, and cannot now be healed, because he is sick in his
will and purpose. Nor does the demon dwell in him against his will;
and therefore, if any one would drive it out of him, since it is
inseparable from himself, and, so to speak, has now become his very
soul, he should seem rather to kill him, and to incur the guilt of
manslaughter. Let no one of you therefore be saddened at being
separated from eating with us, for every one ought to observe that it
is for just so long a time as he pleases. For he who wishes soon to
be baptized is separated but for a little time, but he for a longer
who wishes to be baptized later. Every one therefore has it in his
own power to demand a shorter or a longer time for his repentance; and
therefore it lies with you, when you wish it, to come to our table;
and not with us, who are not permitted to take food with any one who
has not been baptized. It is rather you, therefore, who hinder us
from eating with you, if you interpose delays in the way of your
purification, and defer your baptism." Having said thus, and having
blessed, he took food. And afterwards, when he had given thanks to
God, he went into the house and went to bed; and we all did the like,
for it was now night.
Footnotes
[673] [On the demonology of this work see book iv. 15-19; comp. Homily
IX. 8-22.--R.]
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