The Clementine Homilies - I - V
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Books XV to XX have been translated by Dr. Donaldson.
Text edited by Rev. Alexander Roberts and James Donaldson and
first published by T&T Clark in Edinburgh in 1867. Additional
introductionary material and notes provided for the American
edition by A. Cleveland Coxe, 1886.
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Homily XV.
Chapter I.--Peter Wishes to Convert Faustus.
At break of day our father, with our mother and his three sons,
entered the place where Peter was, and accosting him, sat down. Then
we also did the same at his request; and Peter looking at our father,
said: [1218]"I am anxious that you should become of the same mind
as your wife and children, in order that here you may live along with
them, and in the other world, [1219] after the separation of the soul
from the body, you will continue to be with them free from sorrow.
For does it not grieve you exceedingly that you should not associate
with each other?" And my father said: "Most assuredly." And Peter
said: "If, then, separation from each other here gives you pain, and
if without doubt the penalty awaits you that after death you should
not be with each other, how much greater will your grief be that you,
a wise man, should be separated from your own family on account of
your opinions? They too, must [1220] feel the more distressed from
the consciousness that eternal punishment awaits you because you
entertain different opinions from theirs, and deny the established
truth." [1221]
Footnotes
[1218] [In Recognitions, x. 1, after the father becomes known, the
Apostle is represented as proposing delay in the attempt to convert
him.--R.]
[1219] Lit., "there."
[1220] We have inserted a dei, probably omitted on account of the
previous de.
[1221] The words are peculiar. Lit., "eternal punishment awaits you
thinking other things, through denial of the fixed dogma" (rhetou
dogmatos). The Latin translator gives: "ob veri dogmatis
negationem."
Chapter II.--Reason for Listening to Peter's Arguments.
Our father said: "But it is not the case, my very dear friend, that
souls are punished in Hades, for the soul is dissolved into air as
soon as it leaves the body." And Peter said: "Until we convince you
in regard to this point, answer me, does it not appear to you that you
are not grieved as having no faith in a future punishment, but they
who have full faith in it must be vexed in regard to you?" And our
father said: "You speak sense." And Peter said: "Why, then, will
you not free them from the greatest grief they can have in regard to
you by agreeing to their religion, not, I mean, through dread, but
through kindly feeling, listening and judging about what is said by
me, whether it be so or not? and if the truth is as we state it, then
here you will enjoy life with those who are dearest to you, and in the
other world you will have rest with them; but if, in examining the
arguments, you show that what is stated by us is a fictitious story,
[1222] you will thus be doing good service, for you will have your
friends on your side, and you will put an end to their leaning upon
false hopes, and you will free them from false fears."
Footnotes
[1222] muthon tina pseude.
Chapter III.--Obstacles to Faith.
And our father said: "There is evidently much reason in what you
say." And Peter said: "What is it, then, that prevents you from
coming to our faith? Tell me, that we may begin our discussion with
it. For many are the hindrances. The faithful are hindered by
occupation with merchandise, or public business, or the cultivation of
the soil, or cares, and such like; the unbelievers, of whom you also
are one, are hindered by ideas such as that the gods, which do not
exist, really exist, or that all things are subject to Genesis, or
chance, [1223] or that souls are mortal, or that our doctrines are
false because there is no providence.
Footnotes
[1223] Properly, self-action.
Chapter IV.--Providence Seen in the Events of the Life of Faustus and
His Family.
"But I maintain, from what has happened to you, [1224] that all things
are managed by the providence of God, and that your separation from
your family for so many years was providential; [1225] for since, if
they had been with you, they perhaps would not have listened to the
doctrines of the true religion, it was arranged that your children
should travel with their mother, should be shipwrecked, should be
supposed to have perished, and should be sold; [1226] moreover, that
they should be educated in the learning of the Greeks, especially in
the atheistic doctrines, in order that, as being acquainted with them,
they might be the better able to refute them; and in addition to this,
that they should become attached to the true religion, and be enabled
to be united with me, so as to help me in my preaching; furthermore,
that their brother Clement should meet in the same place, and that
thus his mother should be recognised, and through her cure [1227]
should be fully convinced of the right worship of God; [1228] that
after no long interval the twins should recognise and be recognised,
and the other day should fall in with you, and that you should receive
back your own. I do not think, then, that such a speedy filling in of
circumstances, coming as it were from all quarters, so as to
accomplish one design, could have happened without the direction of
Providence."
Footnotes
[1224] [The recapitulation of Peter in Recognitions, ix. 26, is in
explanation to the sons, and not for a doctrinal purpose.--R.]
[1225] We have adopted a reading suggested by the second Epitome.
[1226] The word aprasiai is corrupt. We have adopted the emendation
prasis. The word is not given in the ms. O, nor in the Epitomes.
[1227] hupo therapeias, which Cotelerius translates recuperata
sanitate.
[1228] Lit., "convinced of the Godhead." "Godhead" is omitted in the
Epitomes.
Chapter V.--Difference Between the True Religion and Philosophy.
And our father began to say: "Do not suppose, my dearest Peter, that
I am not thinking of the doctrines preached by you. I was thinking of
them. But during the past night, when Clement urged me earnestly to
give in my adhesion to the truth preached by you, I at last answered,
`Why should I? for what new commandment can any one give more than
what the ancients urged us to obey?' And he, with a gentle smile,
said, `There is a great difference, father, between the doctrines of
the true religion and those of philosophy; [1229] for the true
religion receives its proof from prophecy, while philosophy,
furnishing us with beautiful sentences, seems to present its proofs
from conjecture.' On saying this, he took an instance, and set before
us the doctrine of philanthropy, [1230] which you had explained to
him, [1231] which rather appeared to me to be very unjust, and I shall
tell you how. He alleged that it was right to present to him who
strikes you on the one cheek the other [1232] also, and to give to him
who takes away your cloak your tunic also, and to go two miles with
him who compels you to go one, and such like." [1233]
Footnotes
[1229] [Compare the fuller statement in Recognitions, viii. 61; also
Recognitions, x. 48-51.--R.]
[1230] Or "love of man" in all its phases--kindliness, gentleness,
humanity, etc.
[1231] Hom. XII. 25 ff.
[1232] Matt. v. 39-41; Luke vi. 29. The writer of the Homilies
changes the word chitona, "tunic," of the New Testament into
maphorion, which Suicer describes "a covering for the head, neck, and
shoulders, used by women." Wieseler is in doubt whether the writer of
the Homilies uses maphorion as equivalent to chitona, or whether he
intentionally changed the word, for the person who lost both cloak and
tunic would be naked altogether; and this, the writer may have
imagined, Christ would not have commanded.
[1233] [The larger part of the discussion in chaps. 5-11 is peculiar
to the Homilies. There is little matter in it found in the longer
arguments of Recognitions.--R.]
Chapter VI.--The Love of Man.
And Peter answered: "You have deemed unjust what is most just. If
you are inclined, will you listen to me?" And my father said: "With
all my heart." And Peter said: "What is your opinion? Suppose that
there were two kings, enemies to each other, and having their
countries cut off from each other; and suppose that some one of the
subjects of one of them were to be caught in the country of the other,
and to incur the penalty of death on this account: now if he were let
off from the punishment by receiving a blow instead of death, is it
not plain that he who let him off is a lover of man?" And our father
said: "Most certainly." And Peter said: "Now suppose that this same
person were to steal from some one something belonging to him or to
another; and if when caught he were to pay double, instead of
suffering the punishment that was due to him, namely, paying four
times the amount, and being also put to death, as having been caught
in the territories of the enemy; is it not your opinion that he who
accepts double, and lets him off from the penalty of death, is a lover
of man?" And our father said: "He certainly seems so." And Peter
said: "Why then? Is it not the duty of him who is in the kingdom of
another, and that, too, a hostile and wicked monarch, to be pleasing
to all [1234] for the sake of life, and when force is applied to him,
to yield still more, to accost those who do not accost him, to
reconcile enemies, not to quarrel with those who are angry, to give
his own property freely to all who ask, and such like?" And our
father said: "He should with reason endure all things rather, if he
prefers life to them."
Footnotes
[1234] Lit., "to flatter."
Chapter VII.--The Explanation of a Parable; The Present and the Future
Life.
And Peter [1235] said: "Are not those, then, who you said received
injustice, themselves transgressors, inasmuch as they are in the
kingdom of the other, and is it not by overreaching that they have
obtained all they possess? while those who are thought to act unjustly
are conferring a favour on each subject of the hostile kingdom, so far
as they permit him to have property. For these possessions belong to
those who have chosen the present. [1236]And they are so far kind
as to permit the others to live. This, then, is the parable; now
listen to the actual truth. The prophet of the truth who appeared on
earth taught us that the Maker and God of all gave two kingdoms to
two, [1237] good and evil; granting to the evil the sovereignty over
the present world along with law, so that he, it, should have the
right to punish those who act unjustly; but to the good He gave the
eternal [1238] to come. But He made each man free with the power to
give himself up to whatsoever he prefers, either to the present evil
or the future good. Those men who choose the present have power to be
rich, to revel in luxury, to indulge in pleasures, and to do whatever
they can. For they will possess none of the future goods. But those
who have determined to accept the blessings of the future reign have
no right to regard as their own the things that are here, since they
belong to a foreign king, with the exception only of water and bread,
and those things procured with sweat to maintain life (for it is not
lawful for them to commit suicide), [1239] and also one garment, for
they are not permitted to go naked on account of the all-seeing [1240]
Heaven.
Footnotes
[1235] The following words would be more appropriately put in the
mouth of the father, as is done in fact by the Epitomes. Peter's
address would commence, "And the parable is." The Epitomes differ
much from each other and the text, and there seems to be confusion in
the text.
[1236] This sentence would be more appropriate in the explanation of
the parable.
[1237] The Greek leaves it uncertain whether it is two persons or two
things,--whether it is a good being and an evil being, or good and
evil. Afterwards, a good being and an evil are distinctly introduced.
[1238] The word aidios, properly and strictly "eternal," is used.
[1239] Lit., "to die willingly."
[1240] We have adopted an obvious emendation, panta for pantos.
Chapter VIII.--The Present and the Future.
"If, then, you wish to have an accurate account of the matter,
listen. Those of whom you said a little before that they receive
injustice, rather act unjustly themselves; for they who have chosen
the future blessings, live along with the bad in the present world,
having many enjoyments the same as the bad,--such as life itself,
light, bread, water, clothing, and others of a like nature. But they
who are thought by you to act unjustly, shall not live with the good
men in [1241] the coming age." And our father replied to this: "Now
when you have convinced me that those who act unjustly suffer
injustice themselves, while those who suffer injustice have by far the
advantage, the whole affair seems to me still more the most unjust of
transactions; for those who seem to act unjustly grant many things to
those who have chosen the future blessings, but those who seem to
receive injustice do themselves commit injustice, because they do not
give in the other world, to those who have given them blessings here,
the same advantages which these gave to them." And Peter said: "This
is not unjust at all, because each one has the power to choose the
present or the future goods, whether they be small or great. He who
chooses by his own individual judgment and wish, receives no
injustice,--I mean, not even should his choice rest on what is small,
since the great lay within his choice, as in fact did also the
small." And our father said: "You are right; for it has been said by
one of the wise men of the Greeks, `The blame rests with those who
chose--God is blameless.' [1242]
Footnotes
[1241] We have translated Schwegler's emendation. He inserted en.
[1242] Plato, Rep., x. 617 E.
Chapter IX.--Possessions are Transgressions.
"Will you be so good as to explain this matter also? I remember
Clement saying to me, that we suffer injuries and afflictions for the
forgiveness of our sins." Peter said: "This is quite correct. For
we, who have chosen the future things, in so far as we possess more
goods than these, whether they be clothing, or food or drink, or any
other thing, possess sins, because we ought not to have anything, as I
explained to you a little ago. To all of us possessions are sins.
[1243]The deprivation of these, in whatever way it may take place,
is the removal of sins." And our father said: "That seems
reasonable, as you explained that these were the two boundary lines of
the two kings, and [1244] that it was in the power of each to choose
whatever he wished of what was under their authority. But why are the
afflictions sent, or [1245] do we suffer them justly?" And Peter
said: "Most justly; for since the boundary line of the saved is, as I
said, that no one should possess anything, but since many have many
possessions, or in other words sins, for this reason the exceeding
love of God sends afflictions on those who do not act in purity of
heart, that on account of their having some measure of the love of
God, they might, by temporary inflictions, be saved from eternal
punishments."
Footnotes
[1243] One ms. inserts before the sentence: "For if in all of us
possessions are wont to occasion sins in those who have them."
[1244] We have adopted Wieseler's emendation of ta into kai.
[1245] We have changed ei into e.
Chapter X.--Poverty Not Necessarily Righteous.
And our father said: "How then is this? Do we not see many impious
men poor? Then do these belong to the saved on this account?" And
Peter said: "Not at all; for that poverty is not acceptable which
longs for what it ought not. So that some are rich as far as their
choice goes, though poor in actual wealth, and they are punished
because they desire to have more. But one is not unquestionably
righteous because he happens to be poor. For he can be a beggar as
far as actual wealth is concerned, but he may desire and even do what
above everything he ought not to do. Thus he may worship idols, or be
a blasphemer or fornicator, or he may live indiscriminately, or
perjure himself, or lie, or live the life of an unbeliever. But our
teacher pronounced the faithful poor blessed; [1246] and he did so,
not because they had given anything, for they had nothing, but because
they were not to be condemned, as having done no sin, simply because
they gave no alms, because they had nothing to give." And our father
said: "In good truth all seems to go right as far as the subject of
discussion is concerned; wherefore I have resolved to listen to the
whole of your argument in regular order."
Footnotes
[1246] Matt. v. 3. The Epitomes run thus: "Our Lord Jesus Christ,
the Son of the living God, said." And then they quote the words of
our Gospel.
Chapter XI.--Exposition of the True Religion Promised.
And Peter said: "Since, then, you are eager henceforth to learn what
relates to our religion, I ought to explain it in order, beginning
with God Himself, and showing that we ought to call Him alone God, and
that we neither ought to speak of the others as gods nor deem them
such, and that he who acts contrary to this will be punished
eternally, as having shown the greatest impiety to Him who is the Lord
of all." And saying this, he laid his hands on those who were vexed
by afflictions, and were diseased, and possessed by demons; and,
praying, he healed them, and dismissed the multitudes. And then
entering in this way, he partook of his usual food, and went to sleep.
.
Homily XVI.
Chapter I.--Simon Wishes to Discuss with Peter the Unity of God.
At break of day Peter went out, and reaching the place where he was
wont to discourse, he saw a great multitude assembled. At the very
time when he was going to discourse, one of his deacons entered, and
said: "Simon has come from Antioch, [1247] starting as soon as it was
evening, having learned that you promised to speak on the unity [1248]
of God; and he is ready, along with Athenodorus the Epicurean, to come
to hear your speech, in order that he may publicly oppose all the
arguments ever adduced by you for the unity of God." Just as the
deacon said this, lo! Simon himself entered, accompanied by
Athenodorus and some other friends. And before Peter spoke at all, he
took the first word, and said:--
Footnotes
[1247] [Homilies XVI.-XIX., giving the details of a second discussion
with Simon at Laodicea, are peculiar to this narrative. Much of the
matter finds a parallel in the longer account of the previous
discussion at Cæsarea in Recognitions, ii. iii. (comp. Homily III.),
but all the circumstances are different. Uhlhorn formerly regarded
this portion of the Homilies as the nucleus of the entire literature.
He has modified his view. An analysis of the discussion cannot be
attempted; but in the footnote to Recognitions, ii. 19, a general
comparison is given of the three accounts of discussions with Simon
Magus.--R.]
[1248] The word properly signifies the "sole government or monarchy of
God." It means that God alone is ruler.
Chapter II.--The Same Subject Continued.
"I heard that you promised yesterday to Faustus to prove this day,
giving out your arguments in regular order, and beginning with Him who
is Lord of the universe, that we ought to say that He alone is God,
and that we ought neither to say nor to think that there are other
gods, because he that acts contrary to this will be punished
eternally. But, above all, I am truly amazed at your madness in
hoping to convert a wise man, and one far advanced in years, to your
state of mind. But you will not succeed in your designs; and all the
more that I am present, and can thoroughly refute your false
arguments. For perhaps, if I had not been present, the wise old man
might have been led astray, because he has no critical acquaintance
[1249] with the books publicly believed in amongst the Jews. [1250]
At present I shall omit much, in order that I may the more speedily
refute that which you have promised to prove. Wherefore begin to
speak what you promised to say before us, who know the Scriptures.
But if, fearing our refutation, you are unwilling to fulfil your
promise in our presence, this of itself will be sufficient proof that
you are wrong, because you did venture to speak in the presence of
those who know the Scriptures. And now, why should I wait till you
tell me, when I have a most satisfactory witness of your promise in
the old man who is present?" And, saying this, he looked to my
father, and said: "Tell me, most excellent of all men, is not this
the man who promised to prove to you to-day that God is one, and that
we ought not to say or think that there is any other god, and that he
who acts contrary to this will be punished eternally, as committing
the most heinous sin? Do you, then, refuse to reply to me?"
Footnotes
[1249] idiotes.
[1250] ton para 'Ioudaiois demosia pepisteumenon biblon. The literal
translation, given in the text, means that the Jews as a community
believed in these books as speaking the truth. Cotelerius
translates: "the books which were publically entrusted to the Jews."
One ms. reads, pepistomenon, which might mean, "deemed trustworthy
among the Jews."
Chapter III.--The Mode of the Discussion.
And our father said: "Well might you have demanded testimony from me,
Simon, if Peter had first denied that he had made the promise. But
now I shall feel no shame in saying what I am bound to say. I think
that you wish to enter on the discussion inflamed with anger. Now
this is a state of mind in which it is improper for you to speak and
for us to listen to you; for we are no longer being helped on to the
truth. but we are watching the progress of a contest. And now, having
learned from Hellenic culture how those who seek the truth ought to
act, I shall remind you. Let each of you give an exposition of his
own opinion, [1251] and let the right of speech pass from the one to
the other. [1252]For if Peter alone should wish to expound his
thought, but you should be silent as to yours, it is possible that
some argument adduced by you might crush both your and his opinion;
and both of you, though defeated by this argument, would not appear
defeated, but only the one who expounded his opinion; while he who did
not expound his, though equally defeated, would not appear defeated,
but would even be thought to have conquered." And Simon answered: "I
will do as you say; but I am afraid lest you do not turn out a
truth-loving judge, as you have been already prejudiced by his
arguments."
Footnotes
[1251] dogma.
[1252] One ms. and an Epitome have: "And you must address your
arguments to another who acts as judge."
Chapter IV.--The Prejudices of Faustus Rather on the Side of Simon
Than on that of Peter.
Our father answered: "Do not compel me to agree with you without any
exercise of my judgment in order that I may seem to be a truth-loving
judge; but if you wish me to tell you the truth, my prepossessions are
rather the side of your opinions." And Simon said: "How is this the
case, when you do not know what my opinions are?" And our father
said: "It is easy to know this, and I will tell you how. You
promised that you would convict Peter of error in maintaining the
unity of God; but if one undertakes to convict of error him who
maintains the unity of God. it is perfectly plain that he, as being in
the right, [1253] does not hold the same opinion. For if he holds the
same opinion as the man who is thoroughly in error, then he himself is
in error; but if he gives his proofs holding opposite opinions, then
he is in the right. Not well [1254] then do you assert that he who
maintains the unity of God is wrong, unless you believe that there are
many gods. Now I maintain that there are many gods. Holding,
therefore, the same opinion as you before the discussion, I am
prepossessed rather in your favour. For this reason you ought to have
no anxiety in regard to me, but Peter ought, for I still hold opinions
contrary to his. And so after your discussion I hope that, as a
truth-loving judge, who has stripped himself of his prepossessions, I
shall agree to that doctrine which gains the victor." When my father
said this, a murmur of applause burst insensibly from the multitudes
because my father had thus spoken.
Footnotes
[1253] The words translated "error," pseusma, and "to be in the
right," aletheuein, are, properly rendered, "falsehood," and "to speak
the truth."
[1254] The mss. read: "not otherwise." The reading of the text is
found in an Epitome.
Chapter V.--Peter Commences the Discussion.
Peter then said: "I am ready to do as the umpire of our discussion
has said; and straight-way without any delay I shall set forth my
opinion in regard to God. I then assert that there is one God who
made the heavens and the earth, and all things that are in them. And
it is not right to say or to think that there is any other." And
Simon said: "But I maintain that the Scriptures believed in amongst
the Jews say that there are many gods, and that God is not angry at
this, because He has Himself spoken of many gods in His Scriptures.
Chapter VI.--Simon Appeals to the Old Testament to Prove that There
are Many Gods.
"For instance, in the very first words of the law, He evidently speaks
of them as being like even unto Himself. For thus it is written,
that, when the first man received a commandment from God to eat of
every tree that was in the garden, [1255] but not to eat of the tree
of the knowledge of good and evil, the serpent having persuaded them
by means of the woman, through the promise that they would become
gods, made them look up; [1256] and then, when they had thus looked
up, God said, [1257] `Behold, Adam is become as one of us.' When,
then, the serpent said, [1258] `Ye shall be as gods,' he plainly
speaks in the belief that gods exist; all the more as God also added
His testimony, saying, `Behold, Adam is become as one of us.' The
serpent, then, who said that there are many gods, did not speak
falsely. Again, the scripture, [1259] `Thou shalt not revile the
gods, nor curse the rulers of thy people,' points out many gods whom
it does not wish even to be cursed. But it is also somewhere else
written, [1260] `Did another god dare to enter and take him a nation
from the midst of another nation, as did I the Lord God?' When He
says, `Did another God dare?' He speaks on the supposition that other
gods exist. And elsewhere: [1261]`Let the gods that have not made
the heavens and the earth perish;' as if those who had made them were
not to perish. And in another place, when it says, [1262] `Take heed
to thyself lest thou go and serve other gods whom thy fathers knew
not,' it speaks as if other gods existed whom they were not to
follow. And again: [1263]`The names of other gods shall not ascend
upon thy lips.' Here it mentions many gods whose names it does not
wish to be uttered. And again it is written, [1264] `Thy God is the
Lord, He is God of gods.' And again: [1265]`Who is like unto Thee,
O Lord, among the Gods?' And again: [1266]`God is Lord of gods.'
And again: [1267]`God stood in the assembly of gods: He judgeth
among the gods.' Wherefore I wonder how, when there are so many
passages in writing which testify that there are many gods, you have
asserted that we ought neither to say nor to think that there are
many. [1268]Finally, if you have anything to say against what has
been spoken so distinctly, say it in the presence of all."
Footnotes
[1255] paradeiso, "paradise." Gen. ii. 16, 17.
[1256] anablepsai. It signifies either to look up, or to recover
one's sight. Possibly the second meaning is the one intended here,
corresponding to the words of our version: "Then your eyes shall be
opened."
[1257] Gen. iii. 22.
[1258] Gen. iii. 5.
[1259] Ex. xxii. 28.
[1260] Deut. iv. 34.
[1261] Jer. x. 11.
[1262] Deut. xiii. 6.
[1263] Josh. xxiii. 7, LXX.
[1264] Deut. x. 17.
[1265] Ps. xxxv. 10, lxxxvi. 8.
[1266] Ps. l. 1.
[1267] Ps. lxxxii. 1.
[1268] [Comp. Recognitions, ii. 39.--R.]
Chapter VII.--Peter Appeals to the Old Testament to Prove the Unity of
God.
And Peter said: "I shall reply briefly to what you have said. The
law, which frequently speaks of gods, itself says to the Jewish
multitude, [1269] `Behold, the heaven of heavens is the Lord's thy
God, with all that therein is;' implying that, even if there are gods,
they are under Him, that is, under the God of the Jews. And again:
[1270]`The Lord thy God, He is God in heaven above, and upon the
earth beneath, and there is none other except Him.' And somewhere
else the Scripture says to the Jewish multitude, [1271] `The Lord your
God is God of gods;' so that, even if there are gods, they are under
the God of the Jews. And somewhere else the Scripture says in regard
to Him, [1272] God, the great and true, who regardeth not persons, nor
taketh reward, He doth execute the judgment of the fatherless and
widow.' The Scripture, in calling the God of the Jews great and true,
and executing judgment, marked out the others as small, and not true.
But also somewhere else the Scripture says, [1273] `As I live, saith
the Lord, there is no other God but me. I am the first, I am after
this; except me there is no God.' And again: [1274]`Thou shalt
fear the Lord thy God, and Him only shalt thou serve.' And again:
[1275]`Hear, O Israel, the Lord your God is one Lord.' And many
passages besides seal with an oath that God is one, and except Him
there is no God. Whence I wonder how, when so many passages testify
that there is one God, you say that there are many."
Footnotes
[1269] Deut. x. 14.
[1270] Deut. iv. 39.
[1271] Deut. x. 17.
[1272] Deut. x. 17.
[1273] Isa. xlix. 18, xlv. 21, xliv. 6.
[1274] Deut. vi. 13.
[1275] Deut. vi. 4.
Chapter VIII.--Simon and Peter Continue the Discussion.
And Simon said: "My original stipulation with you was that I should
prove from the Scriptures that you were wrong in maintaining that we
ought not to speak of many gods." Accordingly I adduced many written
passages to show that the divine Scriptures themselves speak of many
gods." And Peter said: "Those very Scriptures which speak of many
gods, also exhorted us, saying, `The names of other gods shall not
ascend upon thy lips.' [1276]Thus, Simon, I did not speak contrary
to what was written." And Simon said: "Do you, Peter, listen to what
I have to say. You seem to me to sin in speaking against them, [1277]
when the Scripture says, [1278] `Thou shalt not revile the gods, nor
curse the rulers of thy people.'" And Peter said: "I am not sinning,
Simon, in pointing out their destruction according to the Scriptures;
for thus it is written: [1279]`Let the gods who did not make the
heavens and the earth perish.' And He said thus, not as though some
had made the heavens and were not to perish, as you interpreted the
passage. For it is plainly declared that He who made them is one in
the very first part of Scripture: [1280]`In the beginning God
created the heaven and the earth. And it did not say, `the gods.'
And somewhere else it says, [1281] `And the firmament showeth His
handiwork.' And in another place it is written, [1282] `The heavens
themselves shall perish, but Thou shalt remain for ever.'"
Footnotes
[1276] Josh. xxiii. 7, LXX.
[1277] Namely, the gods.
[1278] Ex. xxii. 28. The mss. omit theous, though they insert it in
the passage as quoted a little before this. One ms. reads "the ruler"
with our version.
[1279] Jer. x. 11.
[1280] Gen. i. 1.
[1281] Ps. xix. 1.
[1282] Ps. cii. 26, 27.
Chapter IX.--Simon Tries to Show that the Scriptures Contradict
Themselves.
And Simon said: "I adduced clear passages from the Scriptures to
prove that there are many gods; and you, in reply, brought forward as
many or more from the same Scriptures, showing that God is one, and He
the God of the Jews. And when I said that we ought not to revile
gods, you proceeded to show that He who created is one, because those
who did not create will perish. And in reply to my assertion that we
ought to maintain that there are gods, because the Scriptures also say
so, you showed that we ought not to utter their names, because the
same Scripture tells us not to utter the names of other gods. Since,
then, these very Scriptures say at one time that there are many gods,
and at another that there is only one; and sometimes that they ought
not to be reviled, and at other times that they ought; what conclusion
ought we to come to in consequence of this, but that the Scriptures
themselves lead us astray?"
Chapter X.--Peter's Explanation of the Apparent Contradictions of
Scripture.
And Peter said: "They do not lead astray, but convict and bring to
light the evil disposition against God which lurks like a serpent in
each one. For the Scriptures lie before each one like many divers
types. Each one, then, has his own disposition like wax, and
examining the Scriptures and finding everything in them, he moulds his
idea of God according to his wish, laying upon them, as I said, his
own disposition, which is like wax. [1283]Since, then, each one
finds in the Scriptures whatever opinion he wishes to have in regard
to God, for this reason he, Simon, moulds from them the forms [1284]
of many gods, while we moulded the form of Him who truly exists,
coming to the knowledge of the true type from our own shape. [1285]
For assuredly the soul within us is clothed with His image for
immortality. If I abandon the parent of this soul, it also will
abandon me to just judgment, making known the injustice by the very
act of daring; [1286] and as coming from one who is just, it will
justly abandon me; and so, as far as the soul is concerned, I shall,
after punishment, be destroyed, having abandoned the help that comes
from it. But if there is another god, first let him put on another
form, another shape, in order that by the new shape of the body I may
recognise the new god. But if he should change the shape, does he
thereby change the substance of the soul? But if he should change it
also, then I am no longer myself, having become another both in shape
and in substance. Let him, therefore, create others, if there is
another. But there is not. For if there had been, he would have
created. But since he has not created, then let him, as nonexistent,
leave him who is really existent. [1287]For he is nobody, [1288]
except only in the opinion of Simon. I do not accept of any other god
but Him alone who created me."
Footnotes
[1283] [This statement of the subjective method of interpretation is
in curious harmony with the prevalent theory of this work respecting
the mixture of error and truth in the Scriptures.--R.]
[1284] ideas.
[1285] morphes.
[1286] Probably tolmemati should be changed into hormemati, or some
such word: making known that an act of injustice has been committed
by taking its departure.
[1287] This might possibly be translated, "let him leave him who
exists to him who exists;" i.e., let him leave the real God to man,
who really exists.
[1288] Wieseler proposes, "for he exists to no one."
Chapter XI.--Gen. I. 26 Appealed to by Simon.
And Simon said: "Since I see that you frequently speak of the God who
created you, learn from me how you are impious even to him. For there
are evidently two who created, as the Scripture says: [1289]`And
God said, Let us make man in our image, after our likeness.' Now `let
us make,' implies two or more; certainly not one only."
Footnotes
[1289] Gen. i. 26.
Chapter XII.--Peter's Explanation of the Passage.
And Peter answered: "One is He who said to His Wisdom, `Let us make a
man.' But His Wisdom [1290] was that with which He Himself always
rejoiced [1291] as with His own spirit. It is united as soul to God,
but it is extended by Him, as hand, fashioning the universe. On this
account, also, one man was made, and from him went forth also the
female. And being a unity generically, it is yet a duality, for by
expansion and contraction the unity is thought to be a duality. So
that I act rightly in offering up all the honour to one God as to
parents." And Simon said: "What then? Even if the Scriptures say
that there are other gods, will you not accept the opinion?"
Footnotes
[1290] This is the only passage in the Homilies relating to the
sophia. The text is in some parts corrupt. It is critically
discussed by Uhlhorn, some of whose emendations are adopted by Dressel
and translated here.
[1291] Prov. viii. 30.
Chapter XIII.--The Contradictions of the Scriptures Intended to Try
Those Who Read Them.
And Peter answered: [1292]"If the Scriptures or prophets speak of
gods, they do so to try those who hear. For thus it is written:
[1293]`If there arise among you a prophet, giving signs and
wonders, and that sign and wonder shall then come to pass, and he say
to thee, Let us go after and worship other gods which thy fathers have
not known, ye [1294] shall not hearken to the words of that prophet;
let thy hands be among the first to stone him. For he hath tried to
turn thee from the Lord thy God. But if thou say in thy heart, How
did he do that sign or wonder? thou shalt surely know that he who
tried thee, tried thee to see if thou dost fear the Lord thy God.'
The words `he who tried thee, tried thee,' have reference to the
earliest times; [1295] but it appears to be otherwise after the
removal to Babylon. For God, who knows all things, would not, as can
be proved by many arguments, try in order that He Himself might know,
for He fore-knows all things. But, if you like, let us discuss this
point, and I shall show that God foreknows. But it has been proved
that the opinion is false that He does not know, and that this was
written to try us. Thus we, Simon, can be led astray [1296] neither
by the Scriptures nor by any one else; nor are we deceived into the
admission of many gods, nor do we agree to any statement that is made
against God.
Footnotes
[1292] [On the theory of the Scriptures which is here set forth,
compare ii. 38, etc., iii. 42, etc.--R.]
[1293] Deut. xiii. 1 ff.
[1294] The change from the singular to the plural is in the Greek.
[1295] Lit., "But it had been said that he who tried, tried." The
idea seems to be, Before the removal to Babylon true prophets tested
the people by urging them to worship these gods; but after that event
false prophets arose who really wished to seduce the Jews from the
worship of the true God.
[1296] Lit., "nor can we be made to stumble from the Scriptures nor by
any one or anything else."
Chapter XIV.--Other Beings Called Gods.
"For we ourselves also know that angels are called gods by the
Scriptures,--as, for instance, He who spake at the bush, and wrestled
with Jacob,--and the name is likewise applied to Him who is born
Emmanuel, and who is called the mighty God. [1297]Yea, even Moses
became a god to Pharaoh, though in reality he was a man. The same is
the case also with the idols of the Gentiles. But we have but one
God, one who made creation and arranged the universe, whose Son is the
Christ. Obeying Christ, [1298] we learn to know what is false from
the Scriptures. Moreover, being furnished by our ancestors with the
truths of the Scriptures, we know that there is only one who has made
the heavens and the earth, the God of the Jews, and of all who choose
to worship Him. Our fathers, with pious thought, setting down a fixed
belief in Him as the true God, handed down this belief to us, that we
may know that if any thing is said against God, it is a falsehood. I
shall add this remark over and above what I need say: If the case be
not as I have said, then may I, and all who love the truth, incur
danger in regard to the praise of the God who made us."
Footnotes
[1297] Isa. ix. 6.
[1298] Lit., "whom obeying:" the "whom" might refer to God.
Chapter XV.--Christ Not God, But the Son of God.
When Simon heard this, he said: "Since you say that we ought not to
believe even the prophet that gives signs and wonders if he say that
there is another god, and that you know that he even incurs the
penalty of death, therefore your teacher also was with reason cut off
for having given signs and wonders." And Peter answered: "Our Lord
neither asserted that there were gods except the Creator of all, nor
did He proclaim Himself to be God, but He with reason pronounced
blessed him who called Him the Son of that God who has arranged the
universe." And Simon answered: "Does it not seem to you, then, that
he who comes from God is God?" [1299]And Peter said: "Tell us how
this is possible; for we cannot affirm this, because we did not hear
it from Him.
Footnotes
[1299] [Here we encounter marked evidence of Ebionism. Compare with
these Chapters the letter of Rufinus prefixed to the
Recognitions.--R.]
Chapter XVI.--The Unbegotten and the Begotten Necessarily Different
from Each Other.
"In addition to this, it is the peculiarity of the Father not to have
been begotten, but of the Son to have been begotten; but what is
begotten cannot be compared with that which is unbegotten or
self-begotten." And Simon said: "Is it not the same on account of
its origin?" [1300]And Peter said: "He who is not the same in all
respects as some one, cannot have all the same appellations applied to
him as that person." And Simon said: "This is to assert, not to
prove." And Peter said: "Why, do you not see that if [1301] the one
happens to be self-begotten or unbegotten, they cannot be called the
same; nor can it be asserted of him who has been begotten that he is
of the same substance as he is who has begotten him? [1302]Learn
this also: The bodies of men have immortal souls, which have been
clothed with the breath of God; and having come forth from God, they
are of the same substance, but they are not gods. But if they are
gods, then in this way the souls of all men, both those who have died,
and those who are alive, and those who shall come into being, are
gods. But if in a spirit of controversy you maintain that these also
are gods, what great matter is it, then, for Christ to be called God?
for He has only what all have.
Footnotes
[1300] The word genesis, "arising, coming into being," is here used,
not gennesis, "begetting." The idea fully expressed is: "Is not that
which is begotten identical in essence with that which begets it?"
[1301] We have inserted ei. The passage is amended in various ways;
this seems to be the simplest.
[1302] [The very ancient variant in John i. 18, "God only begotten,"
indicates the distinction between the Unbegotten God and the Son.
Even the Arians use the phrase, "Only-begotten God."--R.]
Chapter XVII.--The Nature of God.
"We call Him God whose peculiar attributes cannot belong to the nature
of any other; for, as He is called the Unbounded because He is
boundless on every side, it must of necessity be the case that it is
no other one's peculiar attribute to be called unbounded, as another
cannot in like manner be boundless. But if any one says that it is
possible, he is wrong; for two things boundless on every side cannot
co-exist, for the one is bounded by the other. Thus it is in the
nature [1303] of things that the unbegotten is one. But if he
possesses a figure, even in this case the figure is one and
incomparable. [1304]Wherefore He is called the Most High, because,
being higher than all, He has the universe subject to Him."
Footnotes
[1303] Lit., "thus it is nature."
[1304] We have adopted an emendation here. The text has: "Even thus
the incomparable is one."
Chapter XVIII.--The Name of God.
And Simon said: "Is this word `God' His ineffable name, which all
use, because you maintain so strongly in regard to a name that it
cannot be given to another?" And Peter said: "I know that this is
not His ineffable name, but one which is given by agreement among men;
but if you give it to another, you will also assign to this other that
which is not used; and that, too, deliberately. [1305]The name
which is used is the forerunner of that which is not used. In this
way insolence is attributed even to that which has not yet been
spoken, just as honour paid to that which is known is handed on to
that which has not yet been known."
Footnotes
[1305] Wieseler proposes to join this clause with the following: "And
in point of choice the name which."
Chapter XIX.--The Shape of God in Man.
And Simon said: "I should like to know, Peter, if you really believe
that the shape of man has been moulded after the shape of God." [1306]
And Peter said: "I am really quite certain, Simon, that this is the
case." And Simon said: "How can death dissolve the body, impressed
as it has thus been with the greatest seal?" And Peter said: "It is
the shape of the just God. When, then, the body begins to act
unjustly, the form which is in it takes to flight, and thus the body
is dissolved, by the shape disappearing, in order that an unjust body
may not have the shape of the just God. The dissolution, however,
does not take place in regard to the seal, but in regard to the sealed
body. But that which is sealed is not dissolved without Him who
sealed it. And thus it is not permitted to die without judgment."
And Simon said: "What necessity was there to give the shape of such a
being to man, who was raised from the earth?" And Peter said: "This
was done because of the love of God, who made man. For while, as far
as substance is concerned, all things are superior to the flesh of
man,--I mean the ether, the sun, the moon, the stars, the air, the
water, the fire--in a word, all the other things which have been made
for the service of man,--yet, though superior in substance, they
willingly endure to serve the inferior in substance, because of the
shape of the superior. For as they who honour the clay image of a
king have paid honour to the king himself, whose shape the clay
happens to have, so the whole creation with joy serves man, who is
made from earth, looking to the honour thus paid to God.
Footnotes
[1306] Lit., "of that one, of Him." [The Chapter is peculiar to the
Homilies; comp. xvii. 7, 8.--R.]
Chapter XX.--The Character of God.
"Behold, then, the character of that God to whom you, Simon, wish to
persuade us to be ungrateful, and the earth continues to bear you,
perhaps wishing to see who will venture to entertain similar opinions
to yours. For you were the first to dare what no other dared: you
were the first to utter what we first heard. We first and alone have
seen the boundless long-suffering of God in bearing with such great
impiety as yours, and that God no other than the Creator of the world,
against whom you have dared to act impiously. And yet openings of the
earth took not place, and fire was not sent down from heaven and went
not forth to burn up men, and rain was not poured out, [1307] and a
multitude of beasts was not sent from the thickets, and upon us
ourselves the destructive wrath of God did not begin to show itself,
on account of one who sinned the sin, as it were, of spiritual
adultery, which is worse than the carnal. For it is not God the
Creator of heaven and earth that in former times punished sins, since
now, when He is blasphemed in the highest degree, He would inflict the
severest punishment. [1308]But, on the contrary, He is
long-suffering, calls to repentance, having the arrows which end in
the destruction of the impious laid up in His treasures, which He will
discharge like living animals when He shall sit down to give judgment
to those that are His. [1309]Wherefore let us fear the just God,
whose shape the body of man bears for honour."
Footnotes
[1307] One ms. reads, "was not restrained."
[1308] We have inserted an, and suppose the sentence to be ironical.
The meaning might be the same without an. The text of Dressel is as
follows: "For is not He who then punished the sins God, Creator of
heaven and earth; since even now, being blasphemed in the highest
degree, He punished it in the highest degree?"
[1309] Cotelerius translates: "to His enemies."
Chapter XXI.--Simon Promises to Appeal to the Teaching of Christ.
Peter Dismisses the Multitudes.
When Peter said this, Simon answered: "Since I see you skilfully
hinting that what is written in the books [1310] against the framer
[1311] of the world does not happen to be true, to-morrow I shall
show, from the discourses of your teacher, that he asserted that the
framer of the world was not the highest God." And when Simon said
this, he went out. But Peter said to the assembled multitudes: "If
Simon can do no other injury to us in regard to God, he at least
prevents you from listening to the words that can purify the soul."
On Peter saying this, much whispering arose amongst the crowds,
saying, "What necessity is there for permitting him to come in here,
and utter his blasphemies against God?" And Peter heard, and said,
"Would that the doctrines against God which are intended to try men
[1312] went no further than Simon! For there will be, as the Lord
said, false apostles, false prophets, [1313] heresies, desires for
supremacy, who, as I conjecture, finding their beginning in Simon, who
blasphemes God, will work together in the assertion of the same
opinions against God as those of Simon." And saying this with tears,
he summoned the multitudes to him by his hand; and when they came, he
laid his hands upon them and prayed, and then dismissed them, telling
them to come at an earlier hour next day. Saying this, and groaning,
he entered and went to sleep, without taking food.
Footnotes
[1310] i.e., the Scriptures.
[1311] A distinction has to be made between the Creator, or maker out
of nothing, and the framer, or fashioner, or Demiurge, who puts the
matter into shape.
[1312] Lit., "the word against God for the trial of men."
[1313] Comp. Matt. xxiv. 24.
.
Homily XVII.
Chapter I.--Simon Comes to Peter.
The next day, therefore, as Peter was to hold a discussion with Simon,
he rose earlier than usual and prayed. On ceasing to pray, Zacchæus
came in, and said: "Simon is seated without, discoursing with about
thirty of his own special followers." And Peter said: "Let him talk
until the multitude assemble, and then let us begin the discussion in
the following way. We shall hear all that has been said by him, and
having fitted our reply to this, we shall go out and discourse." And
assuredly so it happened. Zacchæus, therefore, went out, and not long
after entered again, and communicated to Peter the discourse delivered
by Simon against him. [1314]
Footnotes
[1314] The text has: "against Peter."
Chapter II.--Simon's Speech Against Peter.
Now he said: "He accuses you, Peter, of being the servant of
wickedness, of having great power in magic, and as charming the souls
of men in a way worse than idolatry. [1315]To prove that you are a
magician, he seemed to me to adduce the following evidence, saying:
`I am conscious of this, that when I come to hold a discussion with
him, I do not remember a single word of what I have been meditating on
by myself. For while he is discoursing, and my mind is engaged in
recollecting what it is that I thought of saying on coming to a
conference with him, I do not hear anything whatsoever of what he is
saying. Now, since I do not experience this in the presence of any
other than in his alone, is it not plain that I am under the influence
of his magic? And as to his doctrines being worse than those of
idolatry, I can make that quite clear to any one who has
understanding. For there is no other benefit than this, that the soul
should be freed from images [1316] of every kind. For when the soul
brings an image before its eye, it is bound by fear, and it pines away
through anxiety lest it should suffer some calamity; and being
altered, it falls under the influence of a demon; and being under his
influence, it seems to the mass to be wise.
Footnotes
[1315] [Comp. Recognitions, iii. 12, for a similar accusation made by
Simon, at the beginning of the second day's discussion.--R.]
[1316] eidolon, idols.
Chapter III.--Simon's Accusation of Peter.
"`Peter does this to you while promising to make you wise. For, under
the pretext of proclaiming one God, he seems to free you from many
lifeless images, which do not at all injure those who worship them,
because they are seen by the eyes themselves to be made of stone, or
brass, or gold, or of some other lifeless material. Wherefore the
soul, because it knows that what is seen is nothing, cannot be
spell-bound by fear in an equal degree by means of what is visible.
But looking to a terrible God through the influence of deceptive
teaching, it has all its natural foundations overturned. And I say
this, not because I exhort you to worship images, but because Peter,
seeming to free your souls from terrible images, [1317] drives mad the
mind of each one of you by a more terrible image, introducing God in a
shape, and that, too, a God extremely just,--an image which is
accompanied by what is terrible and awful to the contemplative soul,
by that which can entirely destroy the energy of a sound mind. For
the mind, when in the midst of such a storm, is like the depth stirred
by a violent wind, perturbed and darkened. Wherefore, if he comes to
benefit you, let him not, while seeming to dissolve your fears which
gently proceed from lifeless shapes, introduce in their stead the
terrible shape of God. But has God a shape? If He has, He possesses
a figure. And if He has a figure, how is He not limited? And if
limited, He is in space. But if He is in space, He is less than the
space which encloses Him. And if less than anything, how is He
greater than all, or superior to all, or the highest of all? This,
then, is the state of the case.
Footnotes
[1317] ideon.
Chapter IV.--It is Asserted that Christ's Teaching is Different from
Peter's.
"`And that he does not really believe even the doctrines proclaimed by
his teacher is evident, for he proclaims doctrines opposite to his.
[1318]For he said to some one, as I learn, [1319] "Call me not
good, for the good is one." Now in speaking of the good one, he no
longer speaks of that just one, [1320] whom the Scriptures proclaim,
who kills and makes alive,--kills those who sin, and makes alive those
who live according to His will. But that he did not really call Him
who is the framer of the world good, is plain to any one who can
reflect. For the framer of the world was known to Adam whom He had
made, and to Enoch who pleased Him, and to Noah who was seen to be
just by Him; likewise to Abraham, and Isaac, and Jacob; also to Moses,
and the people, and the whole world. But Jesus, the teacher of Peter
himself, came and said, [1321] "No one knew the Father except the Son,
as no one knoweth [1322] even the Son except the Father, and those to
whom the Son may wish to reveal Him." If, then, it was the Son
himself who was present, it was from the time of his appearance that
he began to reveal to those to whom he wished, Him who was unknown to
all. And thus the Father was unknown to all who lived before him, and
could not thus be He who was known to all.
Footnotes
[1318] [These Chapters are peculiar to the Homilies.--R.]
[1319] Matt. xix. 17.
[1320] The Gnostic distinction between the God who is just and the God
who is good, is here insisted on.
[1321] Matt. xi. 27; [Luke x. 22. Comp. Recognitions, ii. 47.--R.]
[1322] One ms. reads, "saw."
Chapter V.--Jesus Inconsistent in His Teaching.
"`In saying this, Jesus is consistent not even with himself. For
sometimes by other utterances, taken from the Scriptures, he presents
God as being terrible and just, saying, [1323] "Fear not him who
killeth the body, but can do nothing to the soul; but fear Him who is
able to cast both body and soul into the Gehenna of fire. Yea, I say
unto you, fear Him." But that he asserted that He is really to be
feared as being a just God, to whom he says those who receive
injustice cry, is shown in a parable of which he gives the
interpretation, saying: [1324]"If, then, the unjust judge did so,
because he was continually entreated, how much more will the Father
avenge those who cry to Him day and night? Or do you think that,
because He bears long with them, He will not do it? Yea, I say to
you, He will do it, and that speedily." Now he who speaks of God as
an avenging and rewarding God, presents Him as naturally just, and not
as good. Moreover he gives thanks to the Lord of heaven and earth.
[1325]But if He is Lord of heaven and earth, He is acknowledged to
be the framer of the world, and if framer, then He is just. When,
therefore, he sometimes calls Him good and sometimes just, he is not
consistent with himself in this point. [1326]But his wise disciple
maintained yesterday a third point, that real sight [1327] is more
satisfactory than vision, not knowing that real sight can be human,
but that vision confessedly proceeds from divinity.
Footnotes
[1323] Matt. x. 28.
[1324] Luke xviii. 6-8.
[1325] Matt. xi. 25; [Luke x. 21.]
[1326] [Comp. xviii. 1, etc.; also Recognitions, iii. 37, 38.--R.]
[1327] The mss. read energeian, "activity." Clericus amended it into
enargeian, which means, vision or sight in plain open day with one's
own eyes, in opposition to the other word optasia, vision in sleep, or
ecstasy, or some similar unusual state.
Chapter VI.--Peter Goes Out to Answer Simon.
"These and such like were the statements, Peter, which Simon addressed
to the multitudes while he stood outside; and he seems to me to be
disturbing the minds of the greater number. Wherefore go forth
immediately, and by the power of truth break down his false
statements." When Zacchæus said this, Peter prayed after his usual
manner and went out, and standing in the place where he spoke the day
before, and saluting the multitudes according to the custom enjoined
by his religion, he began to speak as follows: "Our Lord Jesus
Christ, who is the true prophet (as I shall prove conclusively at the
proper time), made concise declarations in regard to those matters
that relate to the truth, for these two reasons: first, because He
was in the habit of addressing the pious, who had knowledge enough to
enable them to believe the opinions uttered by Him by way of
declaration; for His statements were not strange to their usual mode
of thought; and in the second place, because, having a limited time
assigned Him for preaching, He did not employ the method of
demonstration in order that He might not spend all His limited time in
arguments, for in this way it might happen that He would be fully
occupied in giving the solutions of a few problems which might be
understood by mental exertion, while He would not have given us to any
great extent [1328] those statements which relate to the truth.
Accordingly He stated any opinions He wished, as to a people who were
able to understand Him, to whom we also belong, who, whenever we did
not understand anything of what had been said by Him,--a thing which
rarely happened,--inquired of Him privately, that nothing said by Him
might be unintelligible to us.
Footnotes
[1328] Lit. "to a greater extent."
Chapter VII.--Man in the Shape of God.
"Knowing therefore that we knew all that was spoken by Him, and that
we could supply the proofs, He sent us to the ignorant Gentiles to
baptize them for remission of sins, and commanded us to teach them
first. [1329]Of His commandments this is the first and great one,
to fear the Lord God, and to serve Him only. But He meant us to fear
that God whose angels they are who are the angels of the least of the
faithful amongst us, and who stand in heaven continually beholding the
face of the Father. [1330]For He has shape, and He has every limb
primarily and solely for beauty's sake, and not for use. [1331]For
He has not eyes that He may see with them; for He sees on every side,
since He is incomparably more brilliant in His body than the visual
spirit which is in us, and He is more splendid than everything, so
that in comparison with Him the light of the sun may be reckoned as
darkness. Nor has He ears that He may hear; for He hears, perceives,
moves, energizes, acts on every side. But He has the most beautiful
shape on account of man, that the pure in heart [1332] may be able to
see Him, that they may rejoice because they suffered. For He moulded
man in His own shape as in the grandest seal, in order that he may be
the ruler and lord of all, and that all may be subject to him.
Wherefore, judging that He is the universe, and that man is His image
(for He is Himself invisible, but His image man is visible), the man
who wishes to worship Him honours His visible image, which is man.
Whatsoever therefore any one does to man, be it good or bad, is
regarded as being done to Him. Wherefore the judgment which proceeds
from Him shall go before, giving to every one according to his
merits. For He avenges His own shape.
Footnotes
[1329] Matt. xxviii. 19, 20.
[1330] Matt. xviii. 10.
[1331] [Comp. xvi. 19. The theosophical views here presented are
peculiar to the Homilies, though some traces of them appear in the
Recognitions.--R.]
[1332] Matt. v. 8.
Chapter VIII.--God's Figure: Simon's Objection Therefrom Refuted.
"But someone will say, If He has shape, then He has figure also, and
is in space; but if He is in space, and is, as being less, enclosed by
it, how is He great above everything? How can He be everywhere if He
has figure? The first remark I have to make to him who urges these
objections is this: The Scriptures persuade us to have such
sentiments and to believe such statements in regard to Him; and we
know that their declarations are true, for witness is borne to them by
our Lord Jesus Christ, by whose orders we are bound to afford proofs
to you that such is the case. But first I shall speak of space. The
space of God is the non-existent, but God is that which exists. But
that which is non-existent cannot be compared with that which is
existent. For how can space be existent? unless it be a second space,
such as heaven, earth, water, air, and if there is any other body that
fills up the vacuity, which is called vacuity on this account, that it
is nothing. For `nothing' is its more appropriate name. For what is
that which is called vacuity but as it were a vessel which contains
nothing, except the vessel itself? But being vacuity, it is not
itself space; but space is that in which vacuity itself is, if indeed
it is the vessel. For it must be the case that that which exists is
in that which does not exist. But by this which is non-existent I
mean that which is called by some, space, which is nothing. But being
nothing, how can it be compared with that which is, except by
expressing the contrary, and saying that it is that which does not
exist, and that that which does not exist is called space? But even
if it were something, there are many examples which I have at hand,
but I shall content myself with one only, to show that that which
encloses is not unquestionably superior to that which is enclosed.
The sun is a circular figure, and is entirely enclosed by air, yet it
lightens up the air, it warms it, it divides it; and if the sun be
away from it, it is enveloped in darkness; and from whatsoever part of
it the sun is removed, it becomes cold as if it were dead; but again
it is illuminated by its rising, and when it has been warmed up by it,
it is adorned with still greater beauty. And it does this by giving a
share of itself, though it has its substance limited. What, then, is
there to prevent God, as being the Framer and Lord of this and
everything else, from possessing figure and shape and beauty, and
having the communication of these qualities proceeding from Himself
extended infinitely?
Chapter IX.--God the Centre or Heart of the Universe.
"One, then, is the God who truly exists, who presides in a superior
shape, being the heart of that which is above and that which is below
twice, [1333] which sends forth from Him as from a centre the
life-giving and incorporeal power; the whole universe with the stars
and regions [1334] of the heaven, the air, the fire, and if anything
else exists, is proved to be a substance infinite in height, boundless
in depth, immeasurable in breadth, extending the life-giving and wise
nature from Him over three infinites. [1335]It must be, therefore,
that this infinite which proceeds from Him on every side exists,
[1336] having as its heart Him who is above all, and who thus
possesses figure; for wherever He be, He is as it were in the centre
of the infinite, being the limit of the universe. And the extensions
taking their rise with Him, possess the nature of six infinites; of
whom the one taking its rise with Him penetrates [1337] into the
height above, another into the depth below, another to the right hand,
another to the left, another in front, and another behind; to whom He
Himself, looking as to a number that is equal on every side, [1338]
completes the world in six temporal intervals, [1339] Himself being
the rest, [1340] and having the infinite age to come as His image,
being the beginning and the end. For in Him the six infinites end,
and from Him they receive their extension to infinity.
Footnotes
[1333] The whole of this Chapter is full of corruption; "twice" occurs
in one ms. Various attempts have been made to amend the passage.
[1334] An emendation.
[1335] The text is corrupt. We have translated ep' apeirous treis.
Some think "three" should be omitted. The three infinites are in
respect of height, depth, and breadth.
[1336] As punctuated in Dressel, this reads, "that the infinite is the
heart."
[1337] The emendation of the transcriber of one of the mss.
[1338] This refers to the following mode of exhibiting the number:
*** where each side presents the number three.
[1339] The creation of the world in six days.
[1340] The seventh day on which God rested, the type of the rest of
the future age. See Epistle of Barnabas, c. xv.
Chapter X.--The Nature and Shape of God.
"This is the mystery of the hebdomad. For He Himself is the rest of
the whole who grants Himself as a rest to those who imitate His
greatness within their little measure. For He is alone, sometimes
comprehensible, sometimes incomprehensible, sometimes limitable,
[1341] sometimes illimitable, having extensions which proceed from Him
into infinity. For thus He is comprehensible and incomprehensible,
near and far, being here and there, as being the only existent one,
and as giving a share of that mind which is infinite on every hand, in
consequence of which souls breathe and possess life; [1342] and if
they be separated from the body and be found with a longing for Him,
they are borne along into His bosom, as in the winter time the mists
of the mountains, attracted by the rays of the sun, are borne along
immortal [1343] to it. What affection ought therefore to arise within
us if we gaze with our mind on His beautiful shape! But otherwise it
is absurd to speak of beauty. For beauty cannot exist apart from
shape; nor can one be attracted to the love of God, nor even deem that
he can see Him, if God has no form.
Footnotes
[1341] The words in italics are inserted by conjecture. "Sometimes
incomprehensible, sometimes illimitable," occur only in onems.
[1342] We have adopted Wieseler's suggestions.
[1343] This word is justly suspected. The passage is in other
respects corrupt.
Chapter XI.--The Fear of God.
"But some who are strangers to the truth, and who give their energies
to the service of evil, on pretext of glorifying God, say that He has
no figure, in order that, being shapeless and formless, He may be
visible to no one, so as not to be longed for. For the mind, not
seeing the form of God, is empty of Him. But how can any one pray if
he has no one to whom he may flee for refuge, on whom he may lean?
For if he meets with no resistance, he falls out into vacuity. Yea,
says he, we ought not to fear God, but to love Him. I agree; but the
consciousness of having done well in each good act will accomplish
this. Now well-doing proceeds from fearing. But fear, says he,
strikes death into the soul. Nay, but I affirm that it does not
strike death, but awakens the soul, and converts it. And perhaps the
injunction not to fear God might be right, if we men did not fear many
other things; such, for instance, as plots against us by those who are
like us, and wild beasts, serpents, diseases, sufferings, demons, and
a thousand other ills. Let him, then, who asks us not to fear God,
rescue us from these, that we may not fear them; but if he cannot, why
should he grudge that we should be delivered from a thousand fears by
one fear, the fear of the Just One, and that it should be possible by
a slight [1344] faith in Him to remove a thousand afflictions from
ourselves and others, and receive instead an exchange of blessings,
and that, doing no ill in consequence of fear of the God who sees
everything, we should continue in peace even in the present life.
Footnotes
[1344] The word "slight" is not used in reference to the character of
the faith, but to indicate that the act of faith is a small act
compared with the results that flow from it.
Chapter XII.--The Fear and Love of God.
"Thus, then, grateful service to Him who is truly Lord, renders us
free from service to all other masters. [1345]If, then, it is
possible for any one to be free from sin without fearing God, let him
not fear; for under the influence of love to Him one cannot do what is
displeasing to Him. For, on the one hand, it is written that we are
to fear Him, and we have been commanded to love Him, in order that
each of us may use that prescription which is suitable to his
constitution. Fear Him, therefore, because He is just; but whether
you fear Him or love Him, sin not. And may it be the case that any
one who fears Him shall be able to gain the victory over unlawful
desires, shall not lust after what belongs to others, shall practise
kindness, shall be sober, and act justly! For I see some who are
imperfect in their fear of Him sinning very much. Let us therefore
fear God, not only because He is just; for it is through pity for
those who have received injustice that He inflicts punishment on those
who have done the injustice. As water therefore quenches fire, so
does fear extinguish the desire for evil practices. He who teaches
fearlessness does not himself fear; but he who does not fear, does not
believe that there will be a judgment, strengthens his lusts, acts as
a magician, and accuses others of the deeds which he himself does."
Footnotes
[1345] We have adopted an emendation of a passage which is plainly
corrupt.
Chapter XIII.--The Evidence of the Senses Contrasted with that from
Supernatural Vision.
Simon, on hearing this, interrupted him, and said: "I know against
whom you are making these remarks; but in order that I may not spend
any time in discussing subjects which I do not wish to discuss,
repeating the same statements to refute you, reply to that which is
concisely stated by us. You professed that you had well understood
the doctrines and deeds [1346] of your teacher because you saw them
before you with your own eyes, [1347] and heard them with your own
ears, and that it is not possible for any other to have anything
similar by vision or apparition. But I shall show that this is
false. He who hears any one with his own ears, is not altogether
fully assured of the truth of what is said; for his mind has to
consider whether he is wrong or not, inasmuch as he is a man as far as
appearance goes. But apparition not merely presents an object to
view, but inspires him who sees it with confidence, for it comes from
God. Now reply first to this." [1348]
Footnotes
[1346] Doctrines and deeds; lit., the things of your teacher.
[1347] The mss. have here energeia, "activity." This has been amended
into enargeia, "with plainness, with distinctness." 'Enargeia is used
throughout in opposition to optasia, horama, and enupnion, and means
the act of seeing and hearing by our own senses in plain daylight,
when to doubt the fact observed is to doubt the senses; optasia is
apparition or vision in ecstasy, or some extraordinary way but that of
sleep; horama and enupnion are restricted to visions in sleep. The
last term implies this. The first means simply "a thing seen."
[1348] [Comp. Recognitions, ii. 50, 51, 61-65. The emphasis laid upon
supernatural visions in the remainder of the Homily has been supposed
to convey an insinuation against the revelations to the Apostle
Paul.--R.]
Chapter XIV.--The Evidence of the Senses More Trustworthy Than that of
Supernatural Vision.
And Peter said: "You proposed to speak to one point, you replied to
another. [1349]For your proposition was, that one is better able to
know more fully, and to attain confidence, [1350] when he hears in
consequence of an apparition, than when he hears with his own ears;
but when you set about the matter, you were for persuading us that he
who hears through an apparition is surer than he who hears with his
own ears. Finally, you alleged that, on this account, you knew more
satisfactorily the doctrines of Jesus than I do, because you heard His
words through an apparition. But I shall reply to the proposition you
made at the beginning. The prophet, because he is a prophet, having
first given certain information with regard to what is objectively
[1351] said by him, is believed with confidence; and being known
beforehand to be a true prophet, and being examined and questioned as
the disciple wishes, he replies: But he who trusts to apparition or
vision and dream is insecure. For he does not know to whom he is
trusting. For it is possible either that he may be an evil demon or a
deceptive spirit, pretending in his speeches to be what he is not.
But if any one should wish to inquire of him who he is who has
appeared, he can say to himself whatever he likes. And thus, gleaming
forth like a wicked one, and remaining as long as he likes, he is at
length extinguished, not remaining with the questioner so long as he
wished him to do for the purpose of consulting him. For any one that
sees by means of dreams cannot inquire about whatever he may wish.
For reflection is not in the special power of one who is asleep.
Hence we, desiring to have information in regard to something in our
waking hours, inquire about something else in our dreams; or without
inquiring, we hear about matters that do not concern us, and awaking
from sleep we are dispirited because we have neither heard nor
inquired about those matters which we were eager to know."
Footnotes
[1349] Probably it should be apeklino instead of apekrino, "you turned
aside to another."
[1350] The words in italics are inserted conjecturally, to fill up a
lacuna in the best ms.
[1351] enargos, "with reference to things palpable to our senses."
Chapter XV.--The Evidence from Dreams Discussed.
And Simon said: "If you maintain that apparitions do not always
reveal the truth, yet for all that, visions and dreams, being
God-sent, do not speak falsely in regard to those matters which they
wish to tell." And Peter said: "You were right in saying that, being
God-sent, they do not speak falsely. But it is uncertain if he who
sees has seen a God-sent dream." And Simon said: "If he who has had
the vision is just, he has seen a true vision." And Peter said: "You
were right. But who is just, if he stands in need of a vision that he
may learn what he ought to learn, and do what he ought to do?" And
Simon said: "Grant me this, that the just man alone can see a true
vision, and I shall then reply to that other point. For I have come
to the conclusion that an impious man does not see a true dream." And
Peter said: "This is false; and I can prove it both apart from
Scripture and by Scripture; but I do not undertake to persuade you.
For the man who is inclined to fall in love with a bad woman, does not
change his mind so as to care for a lawful union with another woman in
every respect good; but sometimes they love the worse woman through
prepossessions, though they are conscious that there is another who is
more excellent. And you are ignorant, in consequence of some such
state of mind." And Simon said: "Dismiss this subject, and discuss
the matter on which you promised to speak. For it seems to me
impossible that impious men should receive dreams from God in any way
whatever."
Chapter XVI.--None But Evil Demons Appear to the Impious.
And Peter said: "I remember that I promised to prove this point, and
to give my proofs in regard to it from Scripture and apart from
Scripture. And now listen to what I say. We know that there are many
(if you will pardon me the statement; and if you don't, I can appeal
to those who are present as judges) who worship idols, commit
adultery, and sin in every way, and yet they see true visions and
dreams, and some of them have also apparitions of demons. For I
maintain that the eyes of mortals cannot see the incorporeal form of
the Father or Son, because it is illumined by exceeding great light.
Wherefore it is not because God envies, but because He pities, that He
cannot be seen by man who has been turned into flesh. For he who sees
God cannot live. For the excess of light dissolves the flesh of him
who sees; unless by the secret power of God the flesh be changed into
the nature of light, so that it can see light, or the substance of
light be changed into flesh, so that it can be seen by flesh. For the
power to see the Father, without undergoing any change, belongs to the
Son alone. But the just shall also in like manner behold God; [1352]
for in the resurrection of the dead, when they have been changed, as
far as their bodies are concerned, into light, and become like the
angels, they shall be able to see Him. Finally, then, if any angel be
sent that he may he seen by a man, he is changed into flesh, that he
may be able to be seen by flesh. For no one can see the incorporeal
power not only of the Son, but not even of an angel. But if one sees
an apparition, he should know that this is the apparition of an evil
demon.
Footnotes
[1352] We have translated a bold conjecture. The text has, "The just
not in like manner," without any verb, which Schwegler amended: "To
the just this power does not belong in like manner."
Chapter XVII.--The Impious See True Dreams and Visions.
"But it is manifest that the impious see true visions and dreams, and
I can prove it from Scripture. Finally, then, it is written in the
law, how Abimelech, who was impious, wished to defile the wife of just
Abraham by intercourse, and how he heard the commandment from God in
his sleep, as the Scripture saith, not to touch her, [1353] because
she was dwelling with her husband. Pharaoh, also an impious man, saw
a dream in regard to the fulness and thinness of the ears of corn,
[1354] to whom Joseph said, when he gave the interpretation, that the
dream had come from God. [1355]Nebuchadnezzar, who worshipped
images, and ordered those who worshipped God to be cast into fire, saw
a dream [1356] extending over the whole age of the world. [1357]And
let no one say, `No one who is impious sees a vision when awake.'
That is false. Nebuchadnezzar himself, having ordered three men to be
cast into fire, saw a fourth when he looked into the furnace, and
said, `I see the fourth as the Son of God.' [1358]And nevertheless,
though they saw apparitions, visions, and dreams, they were impious.
Thus, we cannot infer with absolute certainty that the man who has
seen visions, and dreams, and apparitions, is undoubtedly pious. For
in the case of the pious man, the truth gushes up natural and pure
[1359] in his mind, not worked up through dreams, but granted to the
good through intelligence.
Footnotes
[1353] Gen. xx. 3.
[1354] Gen. xli. 5, ff.
[1355] Gen. xli. 25.
[1356] Dan. ii. 31.
[1357] Lit., of the whole length of the age.
[1358] Dan. iii. 25.
[1359] We have amended this passage. The text applies the words
"natural or innate and pure" to the mind.
Chapter XVIII.--The Nature of Revelation.
"Thus to me also was the Son revealed by the Father. Wherefore I know
what is the meaning of revelation, having learned it in my own case.
For at the very time when the Lord said, `Who do they say that I am?'
[1360] and when I heard one saying one thing of Him, and another
another, it came into my heart to say (and I know not, therefore, how
I said it), `Thou art the Son of the living God.' [1361]But He,
pronouncing me blessed, pointed out to me that it was the Father who
had revealed it to me; and from this time I learned that revelation is
knowledge gained without instruction, and without apparition and
dreams. And this is indeed the case. For in the soul [1362] which
has been placed in us by [1363] God, there is all the truth; but it is
covered and revealed by the hand of God, who works so far as each one
through his knowledge deserves. [1364]But the declaration of
anything by means of apparitions and dreams from without is a proof,
not that it comes from revelation, but from wrath. Finally, then, it
is written in the law, that God, being angry, said to Aaron and
Miriam, [1365] `If a prophet arise from amongst you, I shall make
myself known to him through visions and dreams, but not so as to my
servant Moses; because I shall speak to him in an outward appearance,
and not through dreams, just as one will speak to his own friend.'
You see how the statements of wrath are made through visions and
dreams, but the statements to a friend are made face to face, in
outward appearance, and not through riddles and visions and dreams, as
to an enemy.
Footnotes
[1360] Matt. xvi. 13.
[1361] Matt. xvi. 16.
[1362] This word is not in the text. Schliemann proposed the word
"heart." Possibly "breath" or "spirit" may be the lost word. See
above.
[1363] "By" should properly be "from."
[1364] Lit., "who produces according to the merit of each one
knowing." Cotelerius translated, "who, knowing the merit of each man,
does to him according to it." The idea seems to be, that God uncovers
the truth hidden in the soul to each man according to his deserts.
[1365] Num. xii. 6, 7; Ex. xxxiii. 11.
Chapter XIX.--Opposition to Peter Unreasonable.
"If, then, our Jesus appeared to you in a vision, made Himself known
to you, and spoke to you, it was as one who is enraged with an
adversary; and this is the reason why it was through visions and
dreams, or through revelations that were from without, that He spoke
to you. But can any one be rendered fit for instruction through
apparitions? And if you will say, `It is possible,' then I ask, `Why
did our teacher abide and discourse a whole year to those who were
awake?' And how are we to believe your word, when you tell us that He
appeared to you? And how did He appear to you, when you entertain
opinions contrary to His teaching? But if you were seen and taught by
Him, and became His apostle for a single hour, proclaim His
utterances, interpret His sayings, love His apostles, contend not with
me who companied with Him. For in direct opposition to me, who am a
firm rock, the foundation of the Church, [1366] you now stand. If you
were not opposed to me, you would not accuse me, and revile the truth
proclaimed by me, in order that I may not be believed when I state
what I myself have heard with my own ears from the Lord, as if I were
evidently a person that was condemned and in bad repute. [1367]But
if you say that I am condemned, you bring an accusation against God,
who revealed the Christ to me, and you inveigh against Him who
pronounced me blessed on account of the revelation. But if, indeed,
you really wish to work in the cause of truth, learn first of all from
us what we have learned from Him, and, becoming a disciple of the
truth, become a fellow-worker with us."
Footnotes
[1366] Matt. xvi. 18.
[1367] We have adopted an emendation of Schwegler's. The text reads,
"in good repute." [The word "condemned" is supposed to be borrowed
from the account of the contest at Antioch in Gal. ii. 11, where it is
applied to the Apostle Peter. This passage has therefore been
regarded as a covert attack upon the Apostle Paul.--R.]
Chapter XX.--Another Subject for Discussion Proposed.
When Simon heard this, he said: "Far be it from me to become his or
your disciple. For I am not ignorant of what I ought to know; but the
inquiries which I made as a learner were made that I may see if you
can prove that actual sight is more distinct than apparition. [1368]
But you spoke according to your own pleasure; you did not prove. And
now, to-morrow I shall come to your opinions in regard to God, whom
you affirmed to be the framer of the world; and in my discussion with
you, I shall show that he is not the highest, nor good, and that your
teacher made the same statements as I now do; and I shall prove that
you have not understood him." On saying this he went away, not
wishing to listen to what might be said to the propositions which he
had laid down.
Footnotes
[1368] This passage is corrupt in the text. Dressel reads, "that
activity is more distinct than apparition." By activity would be
meant, "acting while one is awake, and in full possession of his
sense;" and thus the meaning would be nearly the same as in our
translation.
.
Homily XVIII.
Chapter I.--Simon Maintains that the Framer of the World is Not the
Highest God.
At break of day, when Peter went forth to discourse, Simon anticipated
him, and said: "When I went away yesterday, I promised to you to
return to-day, and in a discussion show that he who framed the world
is not the highest God, but that the highest God is another who alone
is good, and who has remained unknown up to this time. At once, then,
state to me whether you maintain that the framer of the world is the
same as the lawgiver or not? If, then, he is the lawgiver, he is
just; but if he is just, he is not good. But if he is not good, then
it was another that Jesus proclaimed, when he said, [1369] `Do not
call me good; for one is good, the Father who is in the heavens.' Now
a lawgiver cannot be both just and good, for these qualities do not
harmonize." [1370]And Peter said: "First tell us what are the
actions which in your opinion constitute a person good, and what are
those which constitute him just, in order that thus we may address our
words to the same mark." And Simon said: "Do you state first what in
your opinion is goodness, and what justice."
Footnotes
[1369] Matt. xix. 17.
[1370] [Comp. xvii. 5, and Recognitions, iii. 37, 38.--R.]
Chapter II.--Definition of Goodness and Justice.
And Peter said: "That I may not waste my time in contentious
discussions, while I make the fair demand that you should give answers
to my propositions, I shall myself answer those questions which I put,
as is your wish. I then affirm that the man who bestows [1371] goods
is good, just as I see the Framer of the world doing when He gives the
sun to the good, and the rain to the just and unjust." And Simon
said: "It is most unjust that he should give the same things to the
just and the unjust." And Peter said: "Do you, then, in your turn
state to us what course of conduct would constitute Him good." And
Simon said: "It is you that must state this." And Peter said: "I
will. He who gives the same things to the good and just, and also to
the evil and unjust, is not even just according to you; but you would
with reason call Him just if He gave goods to the good and evils to
the evil. What course of conduct, then, would He adopt, if He does
not adopt the plan of giving things temporal to the evil, if perchance
they should be converted, and things eternal to the good, if at least
they remain good? And thus by giving to all, but by gratifying the
more excellent, [1372] His justice is good; and all the more
long-suffering in this, that to sinners who repent He freely grants
forgiveness of their sins, and to those who have acted well He assigns
even eternal life. But judging at last, and giving to each one what
he deserves, He is just. If, then, this is right, confess it; but if
it appears to you not to be right, refute it."
Footnotes
[1371] There is a lacuna in one of the mss. here, which is supplied in
various ways. We have inserted the word "goods."
[1372] This translation of Cotelerius is doubtful. More correctly it
would be, "by gratifying different people," which does not make
sense. Wieseler proposes, "by gratifying in different ways."
Chapter III.--God Both Good and Just.
And Simon said: "I said once for all, `Every lawgiver, looking to
justice, is just.'" And Peter said: "If it is the part of him who is
good not to lay down a law, but of him who is just to lay down a law,
in this way the Framer of the world is both good and just. He is
good, inasmuch as it is plain that He did not lay down a law in
writing from the times of Adam to Moses; but inasmuch as He had a
written law from Moses to the present times, [1373] He is just also."
And Simon said: "Prove to me from the utterances of your teacher that
it is within the power of the same man to be good and just; for to me
it seems impossible that the lawgiver who is good should also be
just." And Peter said: "I shall explain to you how goodness itself
is just. Our teacher Himself first said to the Pharisee who asked
Him, [1374] `What shall I do to inherit eternal life?' `Do not call
me good; for one is good, even the Father who is in the heavens;' and
straightway He introduced these words, `But if thou shalt wish to
enter into life, keep the commandments.' And when he said, `What
commandments?' He pointed him to those of the law. Now He would not,
if He were indicating some other good being, have referred him to the
commandments of the Just One. That indeed justice and goodness are
different I allow, but you do not know that it is within the power of
the same being to be good and just. For He is good, in that He is now
long-suffering with the penitent, and welcomes them; but just, when
acting as judge He will give to every one according to his deserts."
Footnotes
[1373] The text seems corrupt here. Literally it is, "from Moses to
the present times, as has been written, He is just also."
[1374] Luke xviii. 18, ff.; Matt. xix. 16, ff.
Chapter IV.--The Unrevealed God.
And Simon said: "How, then, if the framer of the world, who also
fashioned Adam, was known, and known too by those who were just
according to the law, and moreover by the just and unjust, and the
whole world, does your teacher, coming after all these, say, [1375]
`No one has known the Father but the Son, even as no one knoweth the
Son but the Father, and those to whom the Son may wish to reveal
Him?' But he would not have made this statement, had he not
proclaimed a Father who was still unrevealed, whom the law speaks of
as the highest, and who has not given any utterance either good or bad
(as Jeremiah testifies in the Lamentations [1376] ); who also,
limiting the nations to seventy languages, according to the number of
the sons of Israel who entered Egypt, and according to the boundaries
of these nations, gave to his own Son, who is also called Lord, and
who brought into order the heaven and the earth, the Hebrews as his
portion, and defined him to be God of gods, that is, of the gods who
received the other nations as their portions. Laws, therefore,
proceeded from all the so-called gods to their own divisions, which
consist of the other nations. In like manner also from the Son of the
Lord of all came forth the law which is established among the
Hebrews. And this state of matters was determined on, that if any one
should seek refuge in the law of any one, he should belong to the
division of him whose law he undertook to obey. No one knew the
highest Father, who was unrevealed, just as they did not know that his
Son was his Son. Accordingly at this moment you yourself, in
assigning the special attributes of the unrevealed Most High to the
Son, do not know that he is the Son, being the Father of Jesus, who
with you is called the Christ."
Footnotes
[1375] Matt. xi. 27; [Luke x. 22. Comp. Homily XVII. 4; Recognitions,
ii. 47, 48. The discussion here is much fuller.--R.].
[1376] Lam. iii. 38.
Chapter V.--Peter Doubts Simon's Honesty.
When Simon had made these statements, Peter said to him: "Can you
call to witness that these are your beliefs that being Himself,--I do
not mean Him whom you speak of now as being unrevealed, but Him in
whom you believe, though you do not confess Him? For you are talking
nonsense when you define one thing in stead of another. Wherefore, if
you call Him to witness that you believe what you say, I shall answer
you. But if you continue discussing with me what you do not believe,
you compel me to strike the empty air." And Simon said: "It is from
some of your own disciples that I have heard that this is the truth."
[1377]And Peter said: "Do not bear false witness?" And Simon
said: "Do not rebuke me, most insolent man." And Peter said: "So
long as you do not tell who it was who said so, I affirm that you are
a liar." And Simon said: "Suppose that I myself have got up these
doctrines, or that I heard them from some other, give me your answer
to them. For if they cannot be overturned, then I have learned that
this is the truth." And Peter said: "If it is a human invention, I
will not reply to it; but if you are held fast by the supposition that
it is the truth, acknowledge to me that this is the case, and I can
then myself say something in regard to the matter." And Simon said:
"Once for all, then, these doctrines seem to me to be true. Give me
your reply, if you have aught to say against them."
Footnotes
[1377] The words in italics are inserted to fill up a lacuna which
occurs here in the Vaticanms.
Chapter VI.--The Nature of Revelation.
And Peter said: "If this is the case, you are acting most impiously.
For if it belongs to the Son, who arranged heaven and earth, to reveal
His unrevealed Father to whomsoever He wishes, you are, as I said,
acting most impiously in revealing Him to those to whom He has not
revealed Him." And Simon said: "But he himself wishes me to reveal
him." And Peter said: "You do not understand what I mean, Simon.
But listen and understand. When it is said that the Son will reveal
Him to whom He wishes, it is meant that such an one is to learn of Him
not by instruction, but by revelation only. For it is revelation when
that which lies secretly veiled in all the hearts of men is revealed
unveiled by His God's own will without any utterance. And thus
knowledge comes to one, not because he has been instructed, but
because he has understood. And yet the person who understands it
cannot demonstrate it to another, since he did not himself receive it
by instruction; nor can he reveal it, since he is not himself the Son,
unless he maintains that he is himself the Son. But you are not the
standing Son. For if you were the Son, assuredly you would know those
who are worthy of such a revelation. But you do not know them. For
if you knew them, you would do as they do who know."
Chapter VII.--Simon Confesses His Ignorance.
And Simon said: "I confess I have not understood what you mean by the
expression, `You would do as they do who know.'" And Peter said: "If
you have not understood it, then you cannot know the mind of every
one; and if you are ignorant of this, then you do not know those who
are worthy of the revelation. You are not the Son, for [1378] the Son
knows. Wherefore He reveals Him to whomsoever He wishes, because they
are worthy." And Simon said: "Be not deceived. I know those who are
worthy, and I am not the Son. And yet I have not understood what
meaning you attach to the words, `He reveals Him to whomsoever He
wishes.' But I said that I did not understand it, not because I did
not know it, but because I knew that those who were present did not
understand it, in order that you may state it more distinctly, so that
they may perceive what are the reasons why we are carrying on this
discussion." And Peter said: "I cannot state the matter more
clearly: explain what meaning you have attached to the words." And
Simon said: "There is no necessity why I should state your
opinions." And Peter said: "You evidently, Simon, do not understand
it, and yet you do not wish to confess, that you may not be detected
in your ignorance, and thus be proved not to be the standing Son. For
you hint this, though you do not wish to state it plainly; and,
indeed, I who am not a prophet, but a disciple of the true Prophet,
know well from the hints you have given what your wishes are. For
you, though you do not understand even what is distinctly said, wish
to call yourself son in opposition to us." And Simon said: "I will
remove every pretext from you. I confess I do not understand what can
be the meaning of the statement, `The Son reveals Him to whomsoever He
wishes.' State therefore what is its meaning more distinctly."
Footnotes
[1378] The Greek has "but."
Chapter VIII.--The Work of Revelation Belongs to the Son Alone.
And Peter said: "Since, at least in appearance, you have confessed
that you do not understand it, reply to the question I put to you, and
you will learn the meaning of the statement. Tell me, do you maintain
that the Son, whoever he be, is just, or that he is not just?" And
Simon said: "I maintain that he is most just." And Peter said:
"Seeing He is just, why does He not make the revelation to all, but
only to those to whom He wishes?" And Simon said: "Because, being
just, he wishes to make the revelation only to the worthy." And Peter
said: "Must He not therefore know the mind of each one, in order that
He may make the revelation to the worthy?" And Simon said: "Of
course he must." And Peter said: "With reason, therefore, has the
work of giving the revelation been confined to Him alone, for He alone
knows the mind of every one; and it has not been given to you, who are
not able to understand even that which is stated by us."
Chapter IX.--How Simon Bears His Exposure.
When Peter said this, the multitudes applauded. [1379]But Simon,
being thus exposed, [1380] blushed through shame, and rubbing his
forehead, said: "Well, then, do they declare that I, a magician, yea,
even I who syllogize, am conquered by Peter? It is not so. But if
one should syllogize, though carried away and conquered, he still
retains the truth that is in him. For the weakness in the defender is
not identical with the truth in the conquered man. [1381]But I
assure you that I have judged all those who are bystanders worthy to
know the unrevealed Father. Wherefore, because I publicly reveal him
to them, you yourself, through envy, are angry with me who wish to
confer a benefit on them."
Footnotes
[1379] [The remainder of the Homily is without a close parallel in the
Recognitions.--R.]
[1380] Lit., "caught in the act."
[1381] This passage is deemed corrupt by commentators. We have made
no change in the reading of the mss., except that of nenikemenen into
nenikemenos, and perhaps even this is unnecessary. The last sentence
means: "A man may overcome the weakness of his adversary: but he
does not therefore strip him of the truth, which he possesses even
when he is conquered." The Latin translation of Cotelerius, with some
emendations from later editors, yields this: "But they say that I, a
magician, am not merely conquered by Peter, but reduced to straits by
his reasonings. But not even though one be reduced to straits by
reasonings, has he the truth which is in him conquered. For the
weakness of the defender is not the truth of the conqueror."
Chapter X.--Peter's Reply to Simon.
And Peter said: "Since you have thus spoken to please the multitudes
who are present, I shall speak to them, not to please them, but to
tell them the truth. Tell me how you know all those who are present
to be worthy, when not even one of them agreed with your exposition of
the subject; for the giving of applause to me in opposition to you is
not the act of those who agree with you, but of those who agree with
me, to whom they gave the applause for having spoken the truth. But
since God, who is just, judges the mind of each one--a doctrine which
you affirm to be true--He would not have wished this to be given
through the left hand to those on the right hand, exactly as the man
who receives anything from a robber is himself guilty. So that, on
this account, He did not wish them to receive what is brought by you;
but they are to receive the revelation through the Son, who has been
set apart for this work. For to whom is it reasonable that the Father
should give a revelation, but to His only Son, because He knows Him to
be worthy of such a revelation? And so this is a matter which one
cannot teach or be taught, but it must be revealed by the ineffable
hand to him who is worthy to know it."
Chapter XI.--Simon Professes to Utter His Real Sentiments.
And Simon said: It contributes much to victory, if the man who wars
uses his own weapons; for what one loves he can in real earnest
defend, and that which is defended with genuine earnestness has no
ordinary power in it. Wherefore in future I shall lay before you my
real opinions. I maintain that there is some unrevealed power,
unknown to all, even to the Creator himself, as Jesus himself has also
declared, though he did not know what he said. For when one talks a
great deal he sometimes hits the truth, not knowing what he is
saying. I am referring to the statement which he uttered, `No one
knows the Father.'" And Peter said: "Do not any longer profess that
you know His doctrines." And Simon said: "I do not profess to
believe his doctrines; but I am discussing points in which he was by
accident right." And Peter said: "Not to give you any pretext for
escape, I shall carry on the discussion with you in the way you wish.
At the same time, I call all to witness that you do not yet believe
the statement which you just now made. For I know your opinions. And
in order that you may not imagine that I am not speaking the truth, I
shall expound your opinions, that you may know that you are discussing
with one who is well acquainted with them.
Chapter XII.--Simon's Opinions Expounded by Peter.
"We, Simon, do not assert that from the great power, which is also
called the dominant [1382] power, two angels were sent forth, the one
to create the world, the other to give the law; nor that each one when
he came proclaimed himself, on account of what he had done, as the
sole creator; nor that there is one who stands, will stand, and is
opposed. [1383]Learn how you disbelieve even in respect to this
subject. If you say that there is an unrevealed power, that power is
full of ignorance. For it did not foreknow the ingratitude of the
angels who were sent by it." And Simon became exceedingly angry with
Peter for saying this, and interrupted his discourse, saying: "What
nonsense is this you speak, you daring and most impudent of men,
revealing plainly before the multitudes the secret doctrines, so that
they can be easily learned?" And Peter said: "Why do you grudge that
the present audience should receive benefit?" And Simon said: "Do
you then allow that such knowledge is a benefit?" And Peter said: "I
allow it: for the knowledge of a false doctrine is beneficial,
inasmuch as you do not fall into it because of ignorance." And Simon
said: "You are evidently not able to reply to the propositions I laid
before you. I maintain that even your teacher affirms that there is
some Father unrevealed."
Footnotes
[1382] Kuria.
[1383] The text is corrupt. Various emendations have been proposed,
none of which are satisfactory. Uhlhorn proposes, "That there is a
standing one, one who will stand. You who are opposed, learn how you
disbelieve, and that this subject which you say is the power
unrevealed is full of ignorance." P. 328, note 1.
Chapter XIII.--Peter's Explanation of the Passage.
And Peter said: "I shall reply to that which you wish me to speak
of,--namely, the passage, `No one knows the Father but the Son, nor
does any one know the Son but the Father, and they to whom the Son may
wish to reveal Him.' First, then, I am astonished that, while this
statement admits of countless interpretations, you should have chosen
the very dangerous position of maintaining that the statement is made
in reference to the ignorance of the Creator (Demiurge), and all who
are under him. For, first, the statement can apply to all the Jews
who think that David is the father of Christ, and that Christ himself
is his son, and do not know that He is the Son of God. Wherefore it
is appropriately said, `No one knows the Father,' since, instead of
God, they affirmed David to be His father; and the additional remark,
that no one knows even the Son, is quite correct, since they did not
know that He was the Son. The statement also, `to whomsoever the Son
may wish to reveal Him,' is also correct; for He being the Son from
the beginning, was alone appointed to give the revelation to those to
whom He wishes to give it. And thus the first man (protoplast) Adam
must have heard of Him; and Enoch, who pleased God, must have known
Him; and Noah, the righteous one, must have become acquainted with
Him; and Abraam His friend must have understood Him; and Isaac must
have perceived Him; and Jacob, who wrestled with Him, must have
believed in Him; and the revelation must have been given to all among
the people who were worthy.
Chapter XIV.--Simon Refuted.
"But if, as you say, it will be possible to know Him, because He is
now revealed to all through Jesus, [1384] are you not stating what is
most unjust, when you say that these men did not know Him, who were
the seven pillars of the world, and who were able to please the most
just God, and that so many now from all nations who were impious know
Him in every respect? Were not those who were superior to every one
not deemed worthy to know Him? [1385]And how can that be good which
is not just? unless you wish to give the name of `good,' not to him
who does good to those who act justly, but to him who loves the
unjust, even though they do not believe, and reveals to them the
secrets which he would not reveal to the just. But such conduct is
befitting neither in one who is good nor just, but in one who has come
to hate the pious. Are not you, Simon, the standing one, who have the
boldness to make these statements which never have been so made
before?"
Footnotes
[1384] The text is corrupt. We have placed dia to after eidenai.
[1385] Another reading is: "Were not those deemed better worthy than
any one else to know Him?"
Chapter XV.--Matthew XI. 25 Discussed.
And Simon, being vexed at this, said: "Blame your own teacher, who
said, `I thank Thee, Lord of heaven and earth, that what was concealed
from the wise, Thou hast revealed to suckling babes.'" [1386]And
Peter said: "This is not the way in which the statement was made; but
I shall speak of it as if it had been made in the way that has seemed
good to you. Our Lord, even if He had made this statement, `What was
concealed from the wise, the Father revealed to babes,' could not even
thus be thought to point out another God and Father in addition to Him
who created the world. For it is possible that the concealed things
of which He spoke may be those of the Creator (Demiurge) himself;
because Isaiah [1387] says, `I will open my mouth in parables, and I
will belch forth things concealed from the foundation of the world.'
Do you allow, then, that the prophet was not ignorant of the things
concealed, which Jesus says were concealed from the wise, but revealed
to babes? And how was the Creator (Demiurge) ignorant of them, if his
prophet Isaiah was not ignorant of them? But our Jesus did not in
reality say `what was concealed,' but He said what seems a harsher
statement; for He said, `Thou hast concealed these things from the
wise, and [1388] hast revealed them to sucking babes.' Now the word
`Thou hast concealed' implies that they had once been known to them;
for the key of the kingdom of heaven, that is, the knowledge of the
secrets, lay with them.
Footnotes
[1386] Matt. xi. 25; [Luke x. 21; comp. Recognitions, iv. 5].
[1387] The passage does not occur in Isaiah, but in Ps. lxxviii. 2.
The words are quoted not from the LXX., but from the Gospel of Matthew
(xiii. 35), where in somemss. they are attributed to Isaiah. See
Uhlhorn, p. 119.
[1388] The words in italics are omitted in the mss.; but the context
leaves no doubt that they were once in the text.
Chapter XVI.--These Things Hidden Justly from the Wise.
"And do not say He acted impiously towards the wise in hiding these
things from them. Far be such a supposition from us. For He did not
act impiously; but since they hid the knowledge of the kingdom, [1389]
and neither themselves entered nor allowed those who wished to enter,
on this account, and justly, inasmuch as they hid the ways from those
who wished, were in like manner the secrets hidden from them, in order
that they themselves might experience what they had done to others,
and with what measure they had measured, an equal measure might be
meted out to them. [1390]For to him who is worthy to know, is due
that which he does not know; but from him who is not worthy, even
should he seem to have any thing it is taken away, [1391] even if he
be wise in other matters; and it is given to the worthy, even should
they be babes as far as the times of their discipleship are concerned.
Footnotes
[1389] Luke xi. 52.
[1390] Matt. vii. 2; [Luke vi. 38].
[1391] Luke viii. 18.
Chapter XVII.--The Way to the Kingdom Not Concealed from the
Israelites.
"But if one shall say nothing was concealed from the sons of Israel,
because it is written, [1392] `Nothing escaped thy notice, O Israel
(for do not say, O Jacob, The way is hid from me),' he ought to
understand that the things that belong to the kingdom had been hid
from them, but that the way that leads to the kingdom, that is, the
mode of life, had not been hid from them. Wherefore it is that He
says, `For say not that the way has been hid from me.' But by the way
is meant the mode of life; for Moses says, [1393] `Behold, I have set
before thy face the way of life and the way of death.' And the
Teacher spoke in harmony with this: [1394]`Enter ye through the
strait and narrow way, through which ye shall enter into life.' And
somewhere else, when one asked Him, [1395] `What shall I do to inherit
eternal life?' He pointed out to him the commandments of the law.
Footnotes
[1392] Isa. xl. 26, 27.
[1393] Deut. xxx. 15.
[1394] Matt. vii. 13, 14.
[1395] Luke xviii. 18, ff.; Matt. xix. 16, ff.
Chapter XVIII.--Isaiah I. 3 Explained.
"From the circumstance that Isaiah said, in the person of God, [1396]
`But Israel hath not known me, and the people hath not understood me,'
it is not to be inferred that Isaiah indicated another God besides Him
who is known; [1397] but he meant that the known God was in another
sense unknown, because the people sinned, being ignorant of the just
character of the known God, and imagined that they would not be
punished by the good God. Wherefore, after he said, `But Israel hath
not known me, and the people hath not understood me,' he adds, `Alas!
a sinful nation, a people laden with sins.' For, not being afraid, in
consequence of their ignorance of His justice, as I said, they became
laden with sins, supposing that He was merely good, and would not
therefore punish them for their sins.
Footnotes
[1396] Isa. i. 3.
[1397] Cotelerius'ms. inserts "the Creator" (Demiurge).
Chapter XIX.--Misconception of God in the Old Testament.
"And some sinned thus, on account of imagining that there would be no
judgment [1398] because of His goodness. But others took an opposite
course. For, supposing the expressions of the Scriptures which are
against God, and are unjust and false, to be true, they did not know
His real divinity and power. Therefore, in the belief that He was
ignorant and rejoiced in murder, and let off the wicked in consequence
of the gifts of sacrifices; yea, moreover, that He deceived and spake
falsely, and did every thing that is unjust, they themselves did
things like to what their God did, and thus sinning, asserted that
they were acting piously. Wherefore it was impossible for them to
change to the better, and when warned they took no heed. For they
were not afraid, since they became like their God through such
actions.
Footnotes
[1398] We have adopted the Latin translation here, as giving the
meaning which was intended by the writer: but the Greek will scarcely
admit of such a translation. Probably the text is corrupt, or
something is omitted. The literal translation is, "in consequence of
the unjudging supposition on account of the goodness."
Chapter XX.--Some Parts of the Old Testament Written to Try Us.
"But one might with good reason maintain that it was with reference to
those who thought Him to be such that the statement was made, `No one
knoweth the Father but the Son, as no one knoweth even the Son, but
the Father.' And reasonably. For if they had known, they would not
have sinned, by trusting to the books written against God, really for
the purpose of trying. But somewhere also He says, wishing to exhibit
the cause of their error more distinctly to them, `On this account ye
do err, not knowing the true things of the Scriptures, on which
account ye are ignorant also of the power of God.' [1399]Wherefore
every man who wishes to be saved must become, as the Teacher said, a
judge of the books written to try us. For thus He spake: `Become
experienced bankers.' Now the need of bankers arises from the
circumstance that the spurious is mixed up with the genuine."
Footnotes
[1399] Mark xii. 24.
Chapter XXI.--Simon's Astonishment at Peter's Treatment of the
Scriptures.
When Peter said this, Simon pretended to be utterly astonished at what
was said in regard to the Scriptures; and as if in great agitation, he
said: "Far be it from me, and those who love me, to listen to your
discourses. And, indeed, as long as I did not know that you held
these opinions in regard to the Scriptures, I endured you, and
discussed with you; but now I retire. Indeed, I ought at the first to
have withdrawn, because I heard you say, `I, for my part, believe no
one who says anything against Him who created the world, neither
angels, nor prophets, nor Scriptures, nor priests, nor teachers, nor
any one else, even though one should work signs and miracles, even
though he should lighten brilliantly in the air, or should make a
revelation through visions or through dreams.' Who, then, can succeed
in changing your mind, whether well or ill, so as that you should hold
opinions different from what you have determined on, seeing that you
abide so persistently and immoveably in your own decision?"
Chapter XXII.--Peter Worships One God.
When Simon said this, and was going to depart, Peter said: "Listen to
this one other remark, and then go where you like." Whereupon Simon
turned back and remained, and Peter said: "I know how you were then
astonished when you heard me say, `Whosoever says anything whatever
against God who created the world, I do not believe him.' But listen
now to something additional, and greater than this. If God who
created the world has in reality such a character as the Scriptures
assign Him, and if somehow or other He is incomparably wicked, more
wicked [1400] than either the Scriptures were able to represent Him,
or any other can even conceive Him to be, nevertheless [1401] I shall
not give up worshipping Him alone, and doing His will. For I wish you
to know and to be convinced, that he who has not affection for his own
Creator, can never have it towards another. And if he has it towards
another, he has it contrary to nature, and he is ignorant that he has
this passion for the unjust from the evil one. Nor will he be able to
retain even it stedfastly. And, indeed, if there is another above the
Creator (Demiurge), he will welcome me, since he is good, all the more
that I love my own Father; and he will not welcome you, as he knows
that you have abandoned your own natural Creator: for I do not call
Him Father, influenced by a greater hope, and not caring for what is
reasonable. Thus, even if you find one who is superior to Him, he
knows that you will one day abandon him; and the more so that he has
not been your father, since you have abandoned Him who was really your
Father.
Footnotes
[1400] "Incomparably wicked, more wicked than;" literally,
"incomparably wicked as."
[1401] The Greek has homoios, "in like manner." We have translated
homos.
Chapter XXIII.--Simon Retires.
"But you will say, `He knows that there is no other above him, and on
this account he cannot be abandoned.' Thanks, then, to there being no
other; but He knows that the state of your mind is one inclined to
ingratitude. But if, knowing you to be ungrateful, He welcomes you,
and knowing me to be grateful, He does not receive me, He is
inconsiderate, according to your own assertion, and does not act
reasonably. And thus, Simon, you are not aware that you are the
servant of wickedness." And Simon answered: "Whence, then, has evil
arisen? tell us." And Peter said: "Since to-day you were the first
to go out, and you declared that you would not in future listen to me
as being a blasphemer, come to-morrow, if indeed you wish to learn,
and I shall explain the matter to you, and I will permit you to ask me
any questions you like, without any dispute." And Simon said: "I
shall do as shall seem good to me." And saying this, he went away.
Now, none of those who entered along with him went out along with him;
but, falling at Peter's feet, they begged that they might be pardoned
for having been carried away with Simon, and on repenting, to be
welcomed. But Peter, admitting those persons who repented, and the
rest of the multitudes, laid his hands upon them, praying, and healing
those who were sick amongst them; and thus dismissing them, he urged
them to return early about dawn. And saying this, and going in with
his intimate friends, he made the usual preparations for immediate
repose, for it was now evening.
.
Homily XIX.
Chapter I.--Simon Undertakes to Prove that the Creator of the World is
Not Blameless.
The next day Peter came forth earlier than usual; and seeing Simon
with many others waiting for him, he saluted the multitude, and began
to discourse. But no sooner did he begin than Simon interrupted him,
and said: "Pass by these long introductions of yours, and answer
directly the questions I put to you. Since I perceive that you [1402]
(as I know from what I heard at the beginning, that you have no other
purpose, than by every contrivance to show that the Creator himself is
alone the blameless God),--since, as I said, I perceive that you have
such a decided desire to maintain this, that you venture to declare to
be false some portions of the Scriptures that clearly speak against
him, for this reason I have determined to-day to prove that it is
impossible that he, being the Creator of all, should be blameless.
But thus proof I can now begin, if you reply to the questions which I
put to you.
Footnotes
[1402] This passage is corrupt. Wieseler has proposed to amend it by
bold transposition of the clauses. We make one slight alteration in
the text.
Chapter II.--The Existence of the Devil Affirmed.
"Do you maintain that there is any prince of evil or not? [1403]For
if you say that there is not, I can prove to you from many statements,
and those too of your teacher, that there is; but if you honestly
allow that the evil one exists, then I shall speak in accordance with
this belief." And Peter said: "It is impossible for me to deny the
assertion of my Teacher. Wherefore I allow that the evil one exists,
because my Teacher, who spoke the truth in all things, has frequently
asserted that he exists. For instance, then, he acknowledges that he
conversed with Him, and tempted Him for forty days. [1404] And I know
that He has said somewhere else, `If Satan casts out Satan, he is
divided against himself: how then is his kingdom to stand?' [1405]
And He pointed out that He saw the evil one like lightning falling
down from heaven. [1406]And elsewhere He said, `He who sowed the
bad seed is the devil.' [1407]And again, `Give no pretext to the
evil one.' [1408]Moreover, in giving advice, He said, `Let your yea
be yea, and your nay nay; for what is more than these is of the evil
one.' [1409]Also, in the prayer which He delivered to us, we have
it said, `Deliver us from the evil one.' [1410]And in another
place, He promised that He would say to those who are impious, `Go ye
into outer darkness, which the Father prepared for the devil and his
angels.' [1411]And not to prolong this statement further, I know
that my Teacher often said that there is an evil one. Wherefore I
also agree in thinking that he exists. If, then, in future you have
anything to say in accordance with this belief, say it, as you
promised."
Footnotes
[1403] [Compare with this discussion respecting the origin of the evil
one, Recognitions, ix. 55, 56; x. 3, etc. In Recognitions, iii.
15-23, the existence of evil is discussed.--R.]
[1404] Mark i. 13.
[1405] Matt. xii. 26.
[1406] Luke x. 18.
[1407] Matt. xiii. 39.
[1408] This passage is not found in the New Testament. It resembles
Eph. iv. 27.
[1409] Matt. v. 37; Jas. v. 12.
[1410] Matt. vi. 13.
[1411] Matt. xxv. 41.
Chapter III.--Peter Refuses to Discuss Certain Questions in Regard to
the Devil.
And Simon said: "Since, then, you have honestly confessed, on the
testimony of the Scriptures, that the evil one exists, state to us how
he has come into existence, if indeed he has come into existence, and
by whom, and why." [1412]And Peter said: "Pardon me, Simon, if I
do not dare to affirm what has not been written. But if you say that
it has been written, prove it. But if, since it has not been written,
you cannot prove it, why should we run risk in stating our opinions in
regard to what has not been written? For if we discourse too daringly
in regard to God, it is either because we do not believe that we shall
be judged, or that we shall be judged only in respect to that which we
do, but not also in regard to what we believe and speak." [1413]But
Simon, understanding that Peter referred to his own madness, said:
"Permit me to run the risk; but do not you make what you assert to be
blasphemy a pretext for retiring. For I perceive that you wish to
withdraw, in order that you may escape refutation before the masses,
sometimes as if you were afraid to listen to blasphemies, and at other
times by maintaining that, as nothing has been written as to how, and
by whom, and why the evil one came into existence, we ought not to
dare to assert more than the Scripture. Wherefore also as a pious man
you affirm this only, that he exists. But by these contrivances you
deceive yourself, not knowing that, if it is blasphemy to inquire
accurately regarding the evil one, the blame rests with me, the
accuser, and not with you, the defender of God. And if the subject
inquired into is not in Scripture, [1414] and on this account you do
not wish to inquire into it, there are some satisfactory methods which
can prove to you what is sought not less effectively than the
Scriptures. For instance, must it not be the case that the evil one,
who you assert exists, is either originated or unoriginated?" [1415]
Footnotes
[1412] [Comp. Homily XX. 8, 9.--R.]
[1413] This passage is probably corrupt. We have adopted the readings
of Cotelerius--e, e, instead of ei and me.
[1414] Lit., "unwritten."
[1415] The words genetos and agenetos are difficult to translate. The
first means one who has somehow or other come into being; the second,
one who has never come into being; but has always been. The mss.
confound genetos with gennetos, begotten, and agenetos with agennetos,
unbegotten.
Chapter IV.--Suppositions in Regard to the Devil's Origin.
And Peter said: "It must be so." And Simon: "Therefore, if he is
originated, he has been made by that very God who made all things,
being either born as an animal, or sent forth substantially, and
resulting from an external mixture of elements. For either [1416] the
matter, being living or lifeless, from which he was made was outside
of Him, [1417] or he came into being through God Himself, or through
his own self, or he resulted from things non-existent, or he is a mere
relative thing, or he always existed. Having thus, as I think,
clearly, pointed out all the possible ways by which we may find him,
in going along some one of these we must find him. We must therefore
go along each one of these in search of his origin; and when we find
him who is his author, we must perceive that he is to blame. Or how
does the matter seem to you?"
Footnotes
[1416] We have changed ei into e.
[1417] By "Him" is understood God, though it may mean the devil.
Chapter V.--God Not Deserving of Blame in Permitting the Existence of
the Devil.
And Peter said: "It is my opinion that, even if it be evident that he
was made by God, the Creator who made him should not be blamed; for it
might perchance be found that the service he performs [1418] was an
absolute necessity. But if, on the other hand, it should be proved
that he was not created, inasmuch as he existed for ever, not even is
the Creato