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The Clementine
Recognitions
Volumes 1-5
These ten volumes of the “Anagnoseis" ("Calling to Mind") purport
to be Clement's autobiographical account of how he learned the faith
from St. Peter, and in turn delivered it to the Church. (Source: The
Ante-Nicene Christian Library, vol. 3, pages 135-471).
Preface to the Latin
Version
Book 1. Clement's conversion, and
his instruction by Peter
Book 2. Peter contrasted with Simon
Magus: Their dispute begins
Book 3. Peter on Good and Evil, Sin
and Righteousness
Book 4. The Debate Continues: Peter
expounds the Scriptures
Book 5. On the truth of the Gospel
and the falsity of Pagan Idolatry
Book
6. On conversion, baptism and the Christian moral order
Book 7. Clement's reminiscences on
his journeys with Peter
Book 8. Moral and philosophical discussions,
in Caesarea
Book 9. On astrology and other theories;
the diversity of customs
Book 10. On the conversion and catechumenate
of Clement's Father, and turning away from pagan beliefs
To you, indeed, O Gaudentius, you choicest
glory of our teachers, belongs such vigour of mind and such grace
of the Spirit, that whatever you say even in the course of your daily
preaching, whatever you deliver in the church, ought to be preserved
in books, and handed down to posterity for their instruction. But
after many delays, we, though hampered by our lack of ability and
now rendered slow and inactive by old age, finally present to you
the work which the Virgin Sylvia of revered memory once asked of us,
and which you afterwards by hereditary right demanded of us, a translation
of Clement into our own tongue. It is our contribution to the use
and profit of our people, no small trophy, I reckon, taken from the
libraries of the Greeks, so that we may offer nourishment from abroad
to those whom we cannot feed with our own. For things from abroad
usually seem more pleasing, and even also more profitable. In short,
almost everything is from outside that brings healing to our bodies,
combats disease and neutralizes poisons. For Judaea sends us Lacryma
balsami, Crete Coma dictamni, Arabia her flower of spices,
India reaps her crop of spikenard; which, although they reach us in
a somewhat more broken condition than when they leave their native
fields, yet retain entire the sweetness of their odour and their healing
virtue. Receive therefore, my soul, Clement returning to you; receive
him now in a Roman dress. And do not wonder if perhaps the florid
countenance of his eloquence appear less than usual. It matters not,
provided the meaning tastes the same. Therefore with much effort we
import foreign merchandise into our country and I do not know how
gratefully my countrymen welcome me, for bringing to them the rich
spoils of Greece and unlocking hidden treasures of wisdom with the
key of our language. But may God grant your prayers, that no unlucky
eye nor angry face may meet us, or, by an extreme paradox, those on
whom he is bestowed should resent it while those from whom he is taken
are not envious.
Truly it is right to point out the plan
of our translation to you, who have read these works also in Greek,
in case perhaps in some parts you may think the order of translation
not kept. I do you suppose are aware that there are two editions in
Greek of this work of Clement, – the Anagnoseis , that is,
Recognitions; and that there are two collections of books, differing
in some points, but in many containing the same narrative. In short,
the last part of this work, in which is the relation concerning the
transformation of Simon, is contained in one of the collections, but
is not at all in the other. There are also in both collections some
dissertations concerning the Unbegotten God and the Begotten, and
on some other subjects, which, to say nothing more, are beyond our
comprehension. These, therefore, as being beyond our powers, I have
chosen to reserve for others, rather than to produce in an imperfect
state.
But in the rest, we have tried, so far as
we could, not to stray either from the thoughts or even from the language
and modes of expression; and this, although it renders the style of
the narrative less ornate, makes it more faithful. The epistle in
which the same Clement, writing to James the Lord's brother, informs
him of the death of Peter, and that he had left him as his successor
in his chair and teaching, and in which also the whole subject of
church order is treated, I have not prefixed to this work, both because
it is of later date, and because I have already translated and published
it. But I do not think it out of place to explain here what in that
letter will perhaps seem to some to be inconsistent. For some ask,
since Linus and Cletus were bishops in the city of Rome before this
Clement, how could Clement himself, writing to James, say that the
chair of teaching was handed over to him by Peter? We have heard this
explanation of it, that Linus and Cletus were indeed bishops in the
city of Rome before Clement, but during the lifetime of Peter: that
is, that they undertook the care of the episcopate, and that he fulfilled
the office of apostleship; as is found also to have been the case
at Caesarea, where, when he himself was present, he yet had Zacchaeus,
ordained by himself, as bishop. And in this way both statements will
appear true, both that these bishops are reckoned before Clement,
and yet that Clement received the teacher's seat on the death of Peter.
But now let us see how Clement, writing to James the Lord's brother,
begins his narrative.
Book 1.
Clement's conversion, and his instruction by Peter
01. Clement's early history, and his problems
I Clement, who was born in the city of Rome,
was from my earliest age a lover of chastity; while the bent of my
mind held me bound as with chains of anxiety and sorrow. For a thought
that was in me – whence originating, I cannot tell – constantly led
me to think of my condition of mortality, and to discuss such questions
as these: Whether there be for me any life after death, or whether
I am to be wholly annihilated: whether I did not exist before I was
born, and whether there shall be no memory of this life after death,
and so the boundlessness of time shall consign all things to oblivion
and silence; so that not only we shall cease to be, but there shall
be no memory that we have ever been. This also I revolved in my mind:
when the world was made, or what was before it was made, or whether
it has existed from eternity. For it seemed certain, that if it had
been made, it must be doomed to dissolution; and if it be dissolved,
what is to be afterwards? – unless, perhaps, all things shall be buried
in oblivion and silence, or something shall be, which the mind of
man cannot now conceive.
02. His spiritual doubts and distress
While I was continually revolving in my
mind these and such like questions, suggested I do not know how, I
was pining away wonderfully through excess of grief; and, what was
worse, if at any time I thought to cast aside such cares, as being
of little use, the waves of anxiety rose all the higher on me. For
I had in me that most excellent companion, who would not suffer me
to rest – the desire of immortality: for, as the subsequent issue
showed, and the grace of Almighty God directed, this bent of mind
led me to the quest of truth, and the acknowledgment of the true light;
and hence it happened, that before long I pitied those whom formerly
in my ignorance I believed to be happy.
03. Dissatisfied with the philosophy schools
Having therefore such a bent of mind from
my earliest years, the desire of learning something led me to frequent
the schools of the philosophers. There I saw that nought else was
done, save that doctrines were asserted and controverted without end,
contests were waged, and the arts of syllogisms and the subtleties
of conclusions were discussed. If at any time the doctrine of the
immortality of the soul prevailed, I was thankful; if at any time
it was impugned, I went away sorrowful. Still, neither doctrine had
the power of truth over my heart. This only I understood, that opinions
and definitions of things were accounted true or false, not in accordance
with their nature and the truth of the arguments, but in proportion
to the talents of those who supported them. And I was all the more
tortured in the bottom of my heart, because I was neither able to
lay hold of any of those things which were spoken as firmly established,
nor was I able to lay aside the desire of enquiry; but the more I
endeavoured to neglect and despise them, so much the more eagerly,
as I have said, did a desire of this sort, creeping in on me secretly
as with a kind of pleasure, take possession of my heart and mind.
04. Feeling of futility, like Sisyphus
Being therefore worn out in the discovery
of things, I said to myself, why do we labour in vain, since the end
of things is manifest? For if after death I shall be no more, my present
torture is useless; but if there is to be for me a life after death,
let us keep for that life the excitements that belong to it, in case
perhaps some sadder things befall me than those which I now suffer,
unless I shall have lived piously and soberly; and, according to the
opinions of some of the philosophers, I be consigned to the stream
of dark-rolling Phlegethon, or to Tartarus, like Sisyphus and Tityus,
and to eternal punishment in the infernal regions, like Ixion and
Tantalus. And again I would answer to myself: But these things are
fables; or if it be so, since the matter is in doubt, it is better
to live piously. But again I would ponder with myself, How should
I restrain myself from the lust of sin, while uncertain as to the
reward of righteousness? – and all the more when I have no certainty
what righteousness is, or what is pleasing to God; and when I cannot
ascertain whether the soul be immortal, and be such that it has anything
to hope for; nor do I know what the future is certainly to be. Yet
still I cannot rest from thoughts of this sort.
05. His test, for the immortality of the soul
What, then, shall I do? This shall I do.
I shall proceed to Egypt, and there I shall cultivate the friendship
of the hierophants or prophets, who preside at the shrines. Then I
shall win over a magician by money, and ask him, by what they call
the necromantic art, to bring me a soul from the infernal regions,
as if I were desirous of consulting it about some business. But this
shall be my consultation, whether the soul be immortal. Now, the proof
that the soul is immortal will be put past doubt, not from what it
says, or from what I hear, but from what I see: for seeing it with
my eyes, I shall ever after hold the surest conviction of its immortality;
and no fallacy of words or uncertainty of hearing shall ever be able
to disturb the persuasion produced by sight. However, I related this
project to a certain philosopher with whom I was intimate, who counseled
me not to venture on it; "for," said he, "if the soul should not obey
the call of the magician, you from now on will live more hopelessly,
as thinking that there is nothing after death, and also as having
tried things unlawful. If, however, yon seem to see anything, what
religion or what piety can arise to you from things unlawful and implores?
For they say that transactions of this sort are hateful to the Divinity,
and that God sets himself in opposition to those who trouble souls
after their release from the body." When I heard this, I was indeed
staggered in my purpose; yet I could not in any way either lay aside
my longing, or cast off the distressing thought.
06. His first hearing about Christ
Not to make a long story of it, while I
was tossed on these billows of my thought, a certain report, which
took its rise in the regions of the East in the reign of Tiberius
Caesar, gradually reached us; and gaining strength as it passed through
every place, like some good message sent from God, it was filling
the whole world, and suffered not the divine will to be concealed
in silence. For it was spread over all places, announcing that there
was a certain person in Judaea, who, beginning in the spring-time,
was preaching the kingdom of God to the Jews, and saying that those
should receive it who should observe the ordinances of his commandments
and his doctrine. And that his speech might be believed to be worthy
of credit, and full of the Divinity, he was said to perform many mighty
works, and wonderful signs and prodigies by his mere word; so that,
as one having power from God, he made the deaf to hear, and the blind
to see, and the lame to stand erect, and expelled every weakness and
all demons from men; yes, that he even raised dead persons who were
brought to him; that he cured letters also, looking at them from a
distance; and that there was absolutely nothing which seemed impossible
to him. These and such like things were confirmed in process of time,
not now by frequent rumors, but by the plain statements of persons
coming from those quarters; and clay by day the truth of the matter
was further disclosed.
07. Barnabas arrives in Rome
At length meetings began to be held in various
places in the city, and this subject to be discussed in conversation,
and to be a matter of wonder who this might be who had appeared, and
what message he had brought from God to men; until, about the same
year, a certain man, standing in a most crowded place in the city,
made proclamation to the people, saying: "Hear me, O you citizens
of Rome. The Son of God is now in the regions of Judaea, promising
eternal life to ever), one who will hear him, but on condition that
he shall regulate his actions according to the will of him by whom
he has been sent, even of God the Father. Therefore turn you from
evil things to good, from things temporal to things eternal. Acknowledge
that there is one God, ruler of heaven and earth, in whose righteous
sight you unrighteous inhabit his world. But if you are converted,
and act according to his will, then, coming to the world to come,
and being made immortal, you shall enjoy his unspeakable blessings
and rewards." Now, the man who spoke these things to the people was
from the regions of the East, by nation a Hebrew, by name Barnabas,
who said that he himself was one of his disciples, and that he was
sent for this end, that he should declare these things to those who
would hear them. When I heard these things, I began, with the rest
of the multitude, to follow him, and to hear what he had to say. Truly
I perceived that there was nothing of dialectic artifice in the man,
but that he expounded with simplicity, and without any craft of speech,
such things as he had heard from the Son of God, or had seen. For
he did not confirm his assertions by the force of arguments, but produced,
from the people who stood round about him, many witnesses of the sayings
and marvels which he related.
08. Barnabas' courageous preaching
Now, inasmuch as the people began to assent
willingly to the things which were sincerely spoken, and to embrace
his simple discourse, those who thought themselves learned or philosophic
began to laugh at the man, and to flout him, and to throw out for
him the grappling-hooks of syllogisms, like strong arms. But he, unterrified,
regarding their subtleties as mere ravings, did not even judge them
worthy of an answer, but boldly pursued the subject which he had set
before him. At length, some one having proposed this question to him
as he was speaking, why a gnat has been so formed, that though it
is a small creature, and has six feet, yet it has got wings in addition;
whereas an elephant, though it is an immense animal, and has no wings,
yet has only four feet; he, paying no attention to the question, went
on with his discourse, which had been interrupted by the unseasonable
challenge, only adding this admonition at every interruption: "We
have it in charge to declare to you the words and the wondrous works
of him who has sent us, and to confirm the truth of what we speak,
not by artfully devised arguments, but by witnesses produced from
amongst yourselves. For I recognise many standing in the midst of
you whom I remember to have heard along with us the things which we
have heard, and to have seen what we have seen. But be it in your
option to receive or to spurn the tidings which we bring to you. For
we cannot keep back what we know to be for your advantage, because,
if we be silent, woe is to us; but to you, if you do not receive what
we speak, destruction. I could indeed very easily answer your foolish
challenges, if you asked for the sake of learning truth, – I mean
as to the difference of a gnat and an elephant; but now it were absurd
to speak to you of these creatures, when the very Creator and Framer
of all things is unknown by you."
09. Clement intervenes on his behalf
When he had thus spoken, all, as with one
consent, with rude voice raised a shout of derision, to put him to
shame, and to silence him, crying out that he was a barbarian and
a madman. When I saw matters going on in this way, being filled, I
do not know whence, with a certain zeal, and inflamed with religious
enthusiasm, I could not keep silence, but cried out with all boldness,
"Most righteously does Almighty God hide his will from you, whom he
foresaw to be unworthy of the knowledge of himself, as is manifest
to those who are really wise, from what you are now doing. For when
you see that preachers of the will of God have come amongst you, because
their speech makes no show of knowledge of the grammatical art, but
in simple and unpolished language they set before you the divine commands,
so that all who hear may be able to follow and to understand the things
that are spoken, you deride the ministers and messengers of your salvation,
not knowing that it is the condemnation of you who think yourselves
skillful and eloquent, that rustic and barbarous men have the knowledge
of the truth; whereas, when it has come to you, it is not even received
as a guest, while, if your intemperance and lust did not oppose, it
ought to have been a citizen and a native. Thus you are convicted
of not being friends of truth and philosophers, but followers of boasting
and vain speakers. You think that truth dwells not in simple, but
in ingenious and subtle words, and produce countless thousands of
words which are not to be rated at the worth of one word. What, then,
do you think will become of you, all you crowd of Greeks, if there
is to be, as he says, a judgment of God? But now give over laughing
at this man to your own destruction, and let anyone of you who pleases
answer me; for, indeed, by your barking you annoy the ears even of
those who desire to be saved, and by your clamour you turn aside to
the fall of infidelity the minds that are prepared for faith. What
pardon can there be for you who deride and do violence to the messenger
of the truth when he offers to you the knowledge of God? Whereas,
even if he brought you nothing of truth, yet, even for the kindness
of his intentions towards you, you ought to receive with gratitude
and welcome."
10. Clement's conversation with Barnabas
While I was urging these and similar arguments,
a great excitement was stirred up amongst the bystanders, some being
moved with pity as towards a stranger, and approving my speech as
in accordance with that feeling; others, petulant and stolid, rousing
the anger of their undisciplined minds as much against me as against
Barnabas. But as the day was declining to evening, I laid hold of
Barnabas by the right hand, and led him away, although reluctantly,
to my house; and there I made him remain, in case perhaps anyone of
the rude rabble should lay hands on him. While we were thus placed
in contact for a few days, I gladly heard him discoursing the word
of truth; yet he hastened his departure, saying that he must by all
means celebrate at Judaea a festal day of his religion which was approaching,
and that there he should remain in future with his countrymen and
his brethren, evidently indicating that he was horrified at the wrong
that had been done to him.
11. Clement promises to translate his message
into Latin, for his own people
At length I said to him, "Only expound to
me the doctrine of that man who you say has appeared, and I will arrange
your sayings in my language, and will preach the kingdom and righteousness
of Almighty God; and after that, if you wish it, I shall even sail
along with you, for I am extremely eager to see Judaea, and perhaps
I shall remain with you always." To this he answered, "If indeed you
wish to see our country, and to learn those things which you desire,
set sail with me even now; or, if there be anything that detains you
now, I shall leave with you directions to my dwelling, so that when
you please to come you may easily find me; for tomorrow I shall set
out on my journey." When I saw him determined, I went down with him
to the harbor, and carefully took from him the directions which he
gave me to find his dwelling. I told him that, but for the necessity
of getting some money which was due to me, I should not at all delay,
but that I should speedily follow him. Having told him this, I commended
him to the kindness of those who had charge of the ship, and returned
sad; for I was possessed of the memory of the conversation which I
had had with an excellent guest and a choice friend.
12. Clement is introduced to Peter by Barnabas,
in Caesarea Stratonis
Having then stopped for a few days, and
having in some measure finished the business of collecting what was
owing to me (for I neglected many things through my desire of hastening,
that I might not be hindered from my purpose), I set sail direct for
Judaea, and after fifteen days landed at Caesarea Stratonis, which
is the largest city in Palestine. When I had landed, and was seeking
for an inn, I learned from the conversation of the people, that one
Peter, a most approved disciple of him who appeared in Judaea, and
showed many signs and miracles divinely worked among men, was going
to hold a discussion of words and questions the next day with one
Simon, a Samaritan. Having heard this, I asked to be shown his lodging;
and finding it, and standing before the door, I informed the doorkeeper
who I was, and whence I came; and behold, Barnabas coming out, as
soon as he saw me rushed into my arms, weeping for joy, and, seizing
me by the hand, led me in to Peter, having pointed him out to me at
a distance. "This," said he, "is Peter, of whom I spoke, to you as
the greatest in the wisdom of God, and to whom also I have spoken
constantly of you. Enter, therefore, as one well known to him. For
he is well acquainted with all the good that is in you, and has carefully
made himself aware of your religious purpose, whence also he is greatly
eager to see you. Therefore I present you to him today as a great
gift." At the same time, presenting me, he said, "This, O Peter, is
Clement."
13. He is deemed "an ambassador of the truth
worthy of all honour"
But Peter most kindly, when he heard my
name, immediately ran to me and kissed me. Then, having made me sit
down, he said, "You did well to receive as your guest Barnabas, preacher
of the truth, nothing fearing the rage of the insane people. You shall
be blessed. For as you have deemed an ambassador of the truth worthy
of all honour, so the truth herself shall receive you a wanderer and
a stranger, and shall enroll you a citizen of her own city; and then
there shall be great joy to you, because, imparting a small favour,
you shall be written heir of eternal blessings. Now, therefore, do
not trouble yourself to explain your mind to me; for Barnabas has
with faithful speech informed me of all things about you and your
dispositions, almost daily and without ceasing, recalling the memory
of your good qualities And to point out to you shortly, as to a friend
already of one mind with us, what is your best course; if there is
nothing to hinder you, come along with us, and hear the word of the
truth, which we are going to speak in every place until we come even
to the city of Rome; and now, if you wish anything, speak."
14. Clement asks Peter about the immortality
of the soul
Having detailed to him what purpose I had
conceived from the beginning, and how I had been distracted with vain
enquiries, and all those things which at first I intimated to you,
my Lord James, so that I need not repeat the same things now, I willingly
agreed to travel with him; "for that," said I, "is just what I was
most eagerly desirous of. But first I should wish the scheme of truth
to be expounded to me, that I may know whether the soul is mortal
or immortal; and if immortal, whether it shall be brought into judgment
for those things which it does here. Further, I desire to know what
that righteousness is, which is pleasing to God; then, further, whether
the world was created, and why it was created, and whether it is to
be dissolved, and whether it is to be renovated and made better, or
whether after this there shall be no world at all; and, not to mention
everything, I should wish to be told what is the case with respect
to these and such like things." To this Peter answered, "I shall briefly
impart to you the knowledge of these things, O Clement: therefore
listen.
15. Peter, on the causes of ignorance
"The will and counsel of God has for many
reasons been concealed from men; first, indeed, through bad instruction,
wicked associations, evil habits, unprofitable conversation, and unrighteous
presumptions. On account of all these, I say, first error, then contempt,
then infidelity and malice, covetousness also, and vain boasting,
and other such like evils, have filled the whole house of this world,
like some enormous smoke, and preventing those who dwell in it from
seeing its Founder aright, and from perceiving what things are pleasing
to him. What, then, is fitting for those who are within, excepting
with a cry brought forth from their inmost hearts to invoke his aid,
who alone is not shut up in the smoke-filled house, that he would
approach and open the door of the house, so that the smoke may be
dissipated which is within, and the light of the sun which shines
without may be admitted.
16. How to discern the true prophet
"He, therefore, whose aid is needed for
the house filled with the darkness of ignorance and the smoke of vices,
is He, we say, who is called the true Prophet, who alone can enlighten
the souls of men, so that with their eyes they may plainly see the
way of safety. For otherwise it is impossible to get knowledge of
divine and eternal things, unless one learns of that true Prophet;
because, as you yourself stated a little ago, the belief of things,
and the opinions of causes, are estimated in proportion to the talents
of their advocates: hence, also, one and the same cause is now thought
just, now unjust; and what now seemed true, anon becomes false on
the assertion of another. For this reason, the credit of religion
and piety demanded the presence of the true Prophet, that he himself
might tell us respecting each particular, how the truth stands, and
might teach us how we are to believe concerning each. And therefore,
before all else, the credentials of the prophet himself must be examined
with all care; and when you have once ascertained that he is a prophet,
you ought from then on to believe him in everything, and not further
to discuss the particulars which he teaches, but to hold the things
which he speaks as certain and sacred; which things, although they
seem to be received by faith, yet are believed on the ground of the
probation previously instituted. For when once at the outset the truth
of the prophet is established on examination, the rest is to be heard
and held on the ground of the faith by which it is already established
that he is a teacher of truth. And as it is certain that all things
which pertain to divine knowledge ought to be held according to the
rule of truth, so it is beyond doubt that from none but himself alone
can it be known what is true."
17. Peter asks Clement to be his helper
Having thus spoken, he set forth to me so
openly and so clearly who that Prophet was, and how he might be found,
that I seethed to have before my eyes, and to handle with my hand,
the proofs which he produced concerning the prophetic truth; and I
was struck with intense astonishment, how no one sees, though placed
before his eyes, those things which all are seeking for. Whence, by
his command, reducing into order what he had spoken to me, I compiled
a book concerning the true Prophet, and sent it to you from Caesarea
by his command. For he said that he had received a command from you
to send you every year an account of his sayings and doings. Meantime,
at the beginning of his discourse which he delivered to me the first
day, when he had instructed me very fully concerning the true Prophet,
and very many things besides, he added also this: "See," said he,
"for the future, and be present at the discussions which whenever
any necessity arises, I shall hold with those who contradict; against
whom, when I dispute, even if I shall seem to be worsted, I shall
not be afraid of your being led to doubt of those things which I have
stated to you; because, even if I shall seem to be beaten, yet those
things shall not therefore seem to be uncertain which the true Prophet
has delivered to us. Yet I hope that we shall not be overcome in disputations
either, if only our hearers are reasonable, and friends of truth,
who can discern the force and bearing of words, and recognise what
discourse comes from the sophistical art, not containing truth, but
an image of truth; and what that is, which, uttered simply and without
craft, depends for all its power not on show and ornament, but on
truth and reason."
18. He accepts, gladly
To this I answered: "I give thanks to God
Almighty, because I have been instructed as I wished and desired.
At all events, you may depend on me so far, that I can never come
to doubt of those things which I have learned of you; so that even
if you yourself should at any time wish to transfer my faith from
the true Prophet, you should not be able, because I have drunk in
with all my heart what you have spoken. And that you may not think
that I am promising you a great thing when I say that I cannot be
moved away from this faith, it is with me a certainty, that whoever
has received this account of the true Prophet, can never afterwards
so much as doubt of its truth. And therefore I am confident with respect
to this heaven-taught doctrine, in which all the art of malice is
overborne. For in opposition to this prophecy neither any are can
stand, nor the subtleties of sophisms and syllogism; but everyone
who hears of the true Prophet must of necessity long immediately for
the truth itself, nor will he afterwards, under pretext of seeking
the truth, endure diverse errors. Therefore, my Lord Peter, be not
further anxious about me, as if I were one who does not know what
he has received, and how great a gift has been conferred on him. Be
assured that you have conferred a favour on one who knows and understands
its value: nor can I be easily deceived on that account, because I
seem to have gotten quickly what I long desired; for it may be that
one who desires gets quickly, while another does not even slowly attain
the things which he desires."
19. Peter's satisfaction
Then Peter, when he heard me speak thus,
said: "I give thanks to my God, both for your salvation and for my
own peace; for I am greatly delighted to see that you have understood
what is the greatness of the prophetic virtue, and because, as you
say, not even I myself, if I should wish it (which God forbid!), should
be able to turn you away to another faith. Now from now on begin to
be with us, and tomorrow be present at our discussions, for I am to
have a contest with Simon the magician." When he had thus spoken,
he retired to take food along with his friends; but he ordered me
to eat by myself; and after the meal, when he had sung praise to God
and given thanks, he rendered to me an account of this proceeding,
and added, "May the Lord grant to you to be made like to us in all
things, that, receiving baptism, you may be able to meet with us at
the same table." Having thus spoken, he ordered me to go to rest,
for by this time both fatigue and the time of the day called to sleep.
20. Postponement of Peter's debate with Simon
Magus
Early next morning Zacchaeus came in to
us, and after salutation, said to Peter: "Simon puts off the discussion
till the eleventh day of the present month, which is seven days hence,
for he says that then he will have more leisure for the contest. But
to me it seems that his putting off is also advantageous to us, so
that more may come together, who may be either hearers or judges of
our disputation. However, if it seem proper to you, let us occupy
the interval in discussing among ourselves the things which, we suppose,
may come into the controversy; so that each of us, knowing what things
are to be proposed, and what answers are to be given, may consider
with himself if they are all right, or if an adversary shall be able
to find anything to object, or to set aside the things which we bring
against him. But if the things which are to be spoken by us are manifestly
impregnable on every side, we shall have confidence in entering on
the examination. And indeed, this is my opinion, that first of all
it ought to be enquired what is the origin of all things, or what
is the immediate thing which may be called the cause of all things
which are: then, with respect to all things that exist, whether they
have been made, and by whom, through whom, and for whom; whether they
have received their subsistence from one, or from two, or from many;
and whether they have been taken and fashioned from none previously
subsisting, or from some: then, whether there is any virtue in the
highest things, or in the lower; whether there is anything which is
better than all, or anything that is inferior to all; whether there
are any motions, or none; whether those things which are seen were
always, and shall be always; whether they have come into existence
without a Creator, and shall pass away without a destroyer. If, I
say, the discussion begin with these things, I think that the things
which shall be enquired into, being discussed with diligent examination,
will be easily ascertained. And when these are ascertained, the knowledge
of those that follow will be easily found. I have stated my opinion;
be pleased to intimate what you think of the matter.
21. Advantage of the delay
To this Peter answered: "Tell Simon in the
meantime to do as he pleases, and to rest assured that, Divine Providence
granting, he shall always find us ready." Then Zacchaeus went out
to intimate to Simon what he had been told. But Peter, looking at
us, and perceiving that I was saddened by the putting off of the contest,
said: "He who believes that the world is administered by the providence
of the Most High God. Ought not, O Clement, my friend, to take it
amiss, in whatever way particular things happen, being assured that
the righteousness of God guides to a favourable and fitting issue
even those things which seem superfluous or contrary in any business,
and especially towards those who worship him more intimately; and
therefore he who is assured of these things, as I have said, if anything
occur contrary to his expectation, he knows how to drive away grief
from his mind on that account, holding it unquestionable in his better
judgment, that, by the government of the good God, even what seems
contrary may be turned to good. Therefore, O Clement, even now let
not this delay of the magician Simon sadden you: for I believe that
it has been done by the providence of God, for your advantage; that
I may be able, in this interval of seven days, to expound to you the
method of our faith without any distraction, and the order continuously,
according to the tradition of the true Prophet, who alone knows the
past as it was, the present as it is, and the future as it shall be:
which things were indeed plainly spoken by him, but are not plainly
written; so much so, that when they are read, they cannot be understood
without an expounder, on account of the sin which has grown up with
men, as I said before. Therefore I shall explain all things to you,
that in those things which are written yon may clearly perceive what
is the mind of the Law giver."
22. Peter renews his instruction of Clement:
about the eternal ages
When he had said this, he began to expound
to me point by point of those chapters of the Law which seemed to
be in question, from the beginning of the creation even to that point
of time at which I came to him at Caesarea, telling me that the delay
of Simon had contributed to my learning all things in order. "At other
times." said he, "we shall discourse more fully on individual points
of which we have now spoken shortly, according as the occasion of
our conversation shall bring them before us; so that, according to
my promise, you may gain a full and perfect knowledge of all. Since,
then, by this delay we have today on our hands, I wish to repeat to
you again what has been spoken, that it may be the better recalled
to your memory." Then he began in this way to refresh my recollection
of what he had said: "Do you remember, O friend Clement, the account
I gave you of the eternal age, that knows no end?" Then said I, "Never,
O Peter, shall I retain anything, if I can lose or forget that."
23. Feeding the thirst of Clement's soul
Then Peter, having heard my answer with
pleasure, said: "I congratulate you because you have answered thus,
not because you speak of these things easily, but because you profess
that you remember them; for the most sublime truths are best honoured
by means of silence. Yet, for the credit of those things which you
remember concerning things not to be spoken, tell me what you retain
of those things which we spoke of in the second place, which can easily
be spoken out, that, perceiving your tenacity of memory, I may the
more readily point out to you, and freely open, the things of which
I wish to speak." Then I, when I perceived that he rejoiced in the
good memory of his hearers, said: "Not only am I mindful of your definition,
but also of that preface which was prefixed to the definition; and
of almost all things that you have expounded, I retain the sense complete,
though not all the words; because the things that you have spoken
have been made, so to speak, native to my soul, and inborn. For you
have held out a most sweet cup to me in my excessive thirst. And that
you may not suppose that I am occupying you with words, being unmindful
of things, I shall now call to mind the things which were spoken,
in which the order of your discussion greatly helps me; for the way
in which the things that you said followed by consequence on one another,
and were arranged in a balanced man-her, makes them easily recalled
to memory by the lines of their order. For the order of sayings is
useful for remembering them: for when you begin to follow them point
by point in succession, when anything is wanting, immediately the
sense seeks for it; and when it has found it, retains it, or at all
events, if it cannot discover it, there will be no reluctance to ask
it of the master. But not to delay in granting what you demand of
me, I shall shortly rehearse what you delivered to me concerning the
definition of truth.
24. On the creation of the world, and the angels
"There always was, there is now, and there
ever shall be, that by which the first Will begotten from eternity
consists; and from the first Will proceeds a second Will. After these
came the world; and from the world came time: from this, the multitude
of men; from the multitude the election of the beloved, from whose
oneness of mind the peaceful kingdom of God is constructed. But the
rest, which ought to follow these, you promised to tell me at another
time. After this, when you had explained about the creation of the
world, you intimated the decree of God, "which He, of his own good
pleasure, announced in the presence of all the first angels," and
which he ordained as an eternal law to all; and how he established
two kingdoms, – I mean that of the present time and that of the future,
– and appointed times to each, and decreed that a day of judgment
should be expected, which he determined, in which a severance is to
be made of things and of souls: so that the wicked indeed shall be
consigned to eternal fire for their sins; but those who have lived
according to the will of God the Creator, having received a blessing
for their good works, effulgent with brightest light, introduced into
an eternal abode, and abiding in incorruption, shall receive eternal
gifts of inexpressible blessings."
25. Peter congratulates Clement, on his greater
power of exposition
While I was going on thus, Peter, enraptured
with joy, and anxious for me as if I had been his son, in case perhaps
I should fail in recollection of the rest, and be put to shame on
account of those who were present, said: "It is enough, O Clement;
for you have stated these things more clearly than I myself explained
them." Then said I, "Generous learning has conferred on me the power
of orderly narration, and of stating those things clearly for which
there is occasion. And if we use learning in asserting the errors
of antiquity, we ruin ourselves by gracefulness and smoothness of
speech; but if we apply learning and grace of speech to the assertion
of the truth, I think that not a little advantage is thereby gained.
Be that as it may, my Lord Peter, you can but imagine with what thankfulness
I am transported for all the rest of your instruction indeed, but
especially for the statement of that doctrine which you gave: There
is one God, whose work the world is, and who, because he is in all
respects righteous, shall render to everyone according to his deeds.
And after that you added: For the assertion of this dogma countless
thousands of words will be brought forward; but in those to whom is
granted knowledge of the true Prophet, all this forest of words is
cut down. And on this account, since you have delivered to me a discourse
concerning the true Prophet, you have strengthened me with all confidence
of your assertions." And then, having perceived that the sum of all
religion and piety consists in this, I immediately replied: "You have
proceeded most excellently, O Peter: therefore, in future, expound
unhesitatingly, as to one who already knows what are the foundations
of faith and piety, the traditions of the true Prophet, who alone,
as has been clearly proved, is to be believed. But that exposition
which requires assertions and arguments, reserve for the unbelievers,
to whom you have not yet judged it proper to commit the indubitable
faith of prophetic grace." When I had said this, I added: "You promised
that you would give at the proper time two things: first this exposition,
at once simple and entirely free from error; and then an exposition
of each individual point as it may be evolved in the course of the
various questions which shall be raised. And after this you expounded
the sequence of things in order from the beginning of the world, even
to the present time; and if you please, I can repeat the whole from
memory."
26. How to secure the friendship of God
To this Peter answered: "I am exceedingly
delighted, O Clement, that I commit my words to so safe a heart; for
to be mindful of the things that are spoken is an indication of having
in readiness the faith of works. But he from whom the wicked demon
steals away the words of salvation, and snatches them away from his
memory, cannot be saved, even though he wish it; for he loses the
way by which life is reached. Therefore let us the rather repeat what
has been spoken, and confirm it in your heart, that is, how or by
whom the world was made, that we may proceed to the friendship of
the Creator. But his friendship is secured by living well, and by
obeying his will; which will is the Law of all that live. We shall
therefore unfold these things briefly to you, in order that they may
be the more surely remembered.
27. On the division of light and dark, land
and ocean
"In the beginning, when God had made the
heaven and the earth, as one house, the shadow which was cast by the
mundane bodies involved in darkness those things which were enclosed
in it. But when the will of God had introduced light, that darkness
which had been caused by the shadows of bodies was immediately dispelled:
then at length light is appointed for the day, darkness for the night.
And now the water which was within the world, in the middle space
of that first heaven and earth, congealed as if with frost, and solid
as crystal, is distended, and the middle spaces of the heaven and
earth are separated as by a firmament of this sort; and that firmament
the Creator called heaven, so called by the name of that previously
made: and so he divided into two portions that fabric of the universe,
although it was but one house. The reason of the division was this,
that the upper portion might afford a dwelling-place to angels, and
the lower to men. After this, the place of the sea and the chaos which
had been made received that portion of the water which remained below,
by order of the eternal Will; and these flowing down to the sunk and
hollow places, the dry land appeared; and the gatherings of the waters
were made seas. And after this the earth, which had appeared, produced
various species of herbs and shrubs. It gave forth fountains also,
and rivers, not only in the plains, but on the mountains. And so all
things were prepared, that men who were to dwell in it might have
it in their power to use all these things according to their will,
that is, either for good or evil.
28. The creation (continued)
"After this he adorns that visible heaven
with stars. He places in it also the sun and the moon, that the day
might enjoy the light of the one, the night that of the other; and
that at the same time they might be for an indication of things past,
present, and future. For they were made for signs of seasons and of
days, which, although they are seen indeed by all, are understood
only by the learned and intelligent. And when, after this, he had
ordered living creatures to be produced from the earth and the waters,
he made Paradise, which also he named a place of delights. But after
all these things he made man, on whose account he had prepared all
things, whose internal species is older, and for whose sake all things
that are were made, given up to his service, and assigned to the uses
of his habitation.
29. The Giants, and the Flood
"All things therefore being completed which
are in heaven, and in earth, and in the waters, and the human race
also having multiplied, in the eighth generation, righteous men, who
had lived the life of angels, being allured by the beauty of women,
fell into promiscuous and illicit connections with these; and from
then on acting in all things without discretion, and disorderly, they
changed the state of human affairs and the divinely prescribed order
of life, so that either by persuasion or force they compelled all
men to sin against God their Creator. In the ninth generation are
born the giants, so called from of old, not dragon-footed, as the
fables of the Greeks relate, but men of immense bodies, whose bones,
of enormous size, are still shown in some places for confirmation.
But against these the righteous providence of God brought a flood
on the world, that the earth might be purified from their pollution,
and every place might be turned into a sea by the destruction of the
wicked. Yet there was then found one righteous man, by name Noah,
who, being delivered in an ark with his three sons and their wives,
became the colonizer of the world after the subsiding of the waters,
with those animals and seeds which he had shut up with him.
30. Prohibition of eating blood, given to Noah's
Sons
"In the twelfth generation, when God had
blessed men, and they had begun to multiply, they received a commandment
that they should not taste blood, for on account of this also the
deluge had been sent. In the thirteenth generation, when the second
of Noah's three sons had done an injury to his father, and had been
cursed by him, he brought the condition of slavery on his posterity.
His elder brother meantime obtained the lot of a dwelling-place in
the middle region of the world, in which is the country of Judaea;
the younger obtained the eastern quarter, and he the western. In the
fourteenth generation one of the cursed progeny first erected an altar
to demons. For the purpose of magical arts, and offered there bloody
sacrifices. In the fifteenth generation, for the first time, men set
up an idol and worshipped it. Until that time the Hebrew language,
which had been given by God to men, bore sole sway. In the sixteenth
generation the sons of men migrated from the east, and, coming to
the lands that had been assigned to their fathers, each one marked
the place of his own allotment by his own name. In the seventeenth
generation Nimrod I. Reigned in Babylonia, and built a city, and thence
migrated to the Persians, and taught them to worship fire.
31. Developments in the world, after the flood
"In the eighteenth generation walled cities
were built, armies were organized and armed, judges and laws were
sanctioned, temples were built, and the princes of nations were adored
as gods. In the nineteenth generation the descendants of him who had
been cursed after the flood, going beyond their proper bounds which
they had obtained by lot in the western regions, drove into the eastern
lands those who had obtained the middle portion of the world, and
pursued them as far as Persia, while themselves violently took possession
of the country from which they expelled them. In the twentieth generation
a son for the first time died before his father, on account of an
incestuous crime.
32. That wise man, Abraham, from whom our Hebrew
nation is derived
"In the twenty-first generation there was
a certain wise man, of the race of those who were expelled, of the
family of Noah's eldest son, by name Abraham, from whom our Hebrew
nation is derived. When the whole world was again overspread with
errors, and when for the hideousness of its crimes destruction was
really for it, this time not by water, but fire, and when already
the scourge was hanging over the whole earth, beginning with Sodom,
this man, by reason of his friendship with God, who was well pleased
with him, obtained from God that the whole world should not equally
perish. From the first this same man, being an astrologer, was able,
from the account and order of the stars, to recognise the Creator,
while all others were in error, and understood that all things are
regulated by his providence. Whence also an angel, standing by him
in a vision, instructed him more fully concerning those things which
he was beginning to perceive. He showed him also what belonged to
his race and posterity, and promised him that those districts should
be restored rather than given to them.
33. Posterity of Abraham was revealed to him
"Therefore Abraham, when he was eager to
learn the causes of things, and was intently pondering on what had
been told him, the true Prophet appeared to him, who alone knows the
hearts and purpose of men, and disclosed to him all things which he
desired. He taught him the knowledge of the Divinity; intimated the
origin of the world, and likewise its end; showed him the immortality
of the soul, and the way of life which was pleasing to God; declared
also the resurrection of the dead, the future judgment, the reward
of the good, the punishment of the evil, – all to be regulated by
righteous judgment: and having given him all this information plainly
and sufficiently, he departed again to the invisible abodes. But while
Abraham was still in ignorance, as we said to you before, two sons
were born to him, of whom the one was called Ismael, and the other
Heliesdros. From the one are descended the barbarous nations, from
the other the people of the Persians, some of whom have adopted the
way of living and the institutions of their neighbours, the Brachmans.
Others settled in Arabia, of whose posterity some also have spread
into Egypt. From them some of the Indians and of the Egyptians have
learned to be circumcised, and to be of purer observance than others,
although in process of time most of them have turned to impiety what
was the proof and sign of purity.
34. Israel in Egypt
"Nevertheless, as he had got these two sons
during the time while he still lived in ignorance of things, having
received the knowledge of God, he asked of the Righteous One that
he might merit to have offspring by Sarah, who was his lawful wife,
though she was barren. She obtained a son. Whom he named Isaac, from
whom came Jacob, and from him the twelve patriarchs, and from these
twelve seventy-two. These, when famine befell came into Egypt with
all their family; and in the course of four hundred years, being multiplied
by the blessing and promise of God, they were afflicted by the Egyptians.
And when they were afflicted the true Prophet appeared to Moses, and
struck the Egyptians with ten plagues, when they refused to let the
Hebrew people depart from them, and return to their native land; and
he brought the people of God out of Egypt. But those of the Egyptians
who survived the plagues, being infected with the animosity of their
king, pursued after the Hebrews. And when they had overtaken them
at the sea-shore, and thought to destroy and exterminate them all,
Moses, pouring out prayer to God, divided the sea into two parts,
so that the water was held on the right hand and on the left as if
it had been frozen, and the people of God passed as over a dry road;
but the Egyptians who were pursuing them, rashly entering, were drowned.
For when the last of the Hebrews came out, the last of the Egyptians
went down into the sea; and immediately the waters of the sea, which
by his command were held bound as with frost, were loosed by his command
who had bound them, and recovering their natural freedom, inflicted
punishment on the wicked nation.
35. Exodus, at the command of God
"After this, Moses, by the command of God,
whose providence is over all, led out the people of the Hebrews into
the wilderness; and, leaving the shortest road which leads from Egypt
to Judaea, he led the people through long windings of the wilderness,
that, by the discipline of forty years, the novelty of a changed way
of life might root out the evils which had clung to them by a long-continued
familiarity with the customs of the Egyptians. Meantime they came
to Mount Sinai, and thence the Law was given to them with voices and
sights from heaven, written in ten precepts, of which the first and
greatest was that they should worship God himself alone, and not make
to themselves any appearance or form to worship. But when Moses had
gone up to the mount, and was staying there forty days, the people,
although they had seen Egypt struck with the ten plagues, and the
sea parted and passed over by them on foot, manna also given to them
from heaven for bread, and drink supplied to them out of the rock
that followed them, which kind of food was turned into whatever taste
anyone desired; and although, being placed under the torrid region
of heaven, they were shaded by a cloud in the day-time, that they
might not be scorched by the heat, and by night were enlightened by
a pillar of fire, in case the horror of darkness should be added to
the wasteness of the wilderness; – those very people, I say, when
Moses stayed in the mount, made and worshipped a golden calf's head,
after the fashion of Apis, whom they had seen worshipped in Egypt;
and after so many and so great marvels which they had seen, were unable
to cleanse and wash out from themselves the defilements of old habit.
On this account, leaving the short road which leads from Egypt to
Judaea, Moses conducted them by an immense circuit of the desert,
if perhaps he might be able, as we mentioned before, to shake off
the evils of old habit by the change of a new education.
36. Sacrifice allowed, for a time, due to the
people's weakness
"When meantime Moses, that faithful and
wise steward, perceived that the vice of sacrificing to idols had
been deeply ingrained into the people from their association with
the Egyptians, and that the root of this evil could not be extracted
from them, he allowed them indeed to sacrifice, but permitted it to
be done only to God, that by any means he might cut off one half of
the deeply ingrained evil, leaving the other half to be corrected
by another, and at a future time; by him, namely, concerning whom
he said himself, "A prophet shall the Lord your God raise to you,
whom you shall hear even as myself, according to all things which
he shall say to you. Whosoever shall not hear that prophet, his soul
shall be cut off from his people. '
37. Temple in Jerusalem
"In addition to these things, he also appointed
a place in which alone it should be lawful to them to sacrifice to
God. And all this was arranged with this view, that when the fitting
time should come, and they should learn by means of the Prophet that
God desires mercy and not sacrifice, they might see him who should
teach those who the place chosen of God, in which it was suitable
that victims should be offered to God, is his Wisdom; and that on
the other hand they might hear that this place, which seemed chosen
for a time, often harassed as it had been by hostile invasions and
plunderings, was at last to be wholly destroyed. And in order to impress
this on them, even before the coming of the true Prophet, who was
to reject at once the sacrifices and the place, it was often plundered
by enemies and burnt with fire, and the people carried into captivity
among foreign nations, and then brought back when they betook themselves
to the mercy of God; that by these things they might be taught that
a people who offer sacrifices are driven away and delivered up into
the hands of the enemy, but they who do mercy and righteousness are
without sacrifices freed from captivity, and restored to their native
land. But it fell out that very few understood this; for the greater
number, though they could perceive and observe these things, yet were
held by the irrational opinion of the vulgar: for right opinion with
liberty is the prerogative of a few.
38. The sins of Israel
"Moses, then, having arranged these things,
and having set over the people one Auses to bring them to the land
of their fathers, himself by the command of the living God went up
to a certain mountain, and there died. Yet such was the way of his
death, that till this day no one has found his burial-place. When,
therefore, the people reached their fathers' land, by the providence
of God, at their first onset the inhabitants of wicked races are routed,
and they enter on their paternal inheritance, which was distributed
among them by lot. For some time thereafter they were ruled not by
kings, but judges, and remained in a somewhat peaceful condition.
But when they sought for themselves tyrants rather than kings, then
also with regal ambition they erected a temple in the place which
had been appointed to them for prayer; and thus, through a succession
of wicked kings, the people fell away to greater and still greater
impiety.
39. Baptism replaces all the sacrifices
"But when the time began to draw near that
what was wanting in the Mosaic institutions should be supplied, as
we have said, and that the Prophet should appear, of whom he had foretold
that he should warn them by the mercy of God to cease from sacrificing;
in case perhaps they might suppose that on the cessation of sacrifice
there was no remission of sins for them, he instituted baptism by
water amongst them, in which they might be absolved from all their
sins on the invocation of his name, and for the future, following
a perfect life, might abide in immortality, being purified not by
the blood of beasts, but by the purification of the Wisdom of God.
Subsequently also an evident proof of this great mystery is supplied
in the fact, that everyone who, believing in this Prophet who had
been foretold by Moses, is baptised in his name, shall be kept unhurt
from the destruction of war which impends over the unbelieving nation,
and the place itself; but that those who do not believe shall be made
exiles from their place and kingdom, that even against their will
they may understand and obey the will of God.
40. Twelve chosen by Christ, the true prophet
"These things therefore having been fore-arranged,
he who was expected comes, bringing signs and miracles as his credentials
by which he should be made manifest. But not even so did the people
believe, though they had been trained during so many ages to the belief
of these things. And not only did they not believe, but they added
blasphemy to unbelief, saying that he was a gluttonous man and a belly-slave,
and that he was actuated by a demon, even he who had come for their
salvation. To such an extent does wickedness prevail by the agency
of evil ones; so that, but for the Wisdom of God assisting those who
love the truth, almost all would have been involved in impious delusion.
Therefore he chose us twelve, the first who believed in him, whom
he named apostles; and afterwards other seventy-two most approved
disciples, that, at least in this way recognising the pattern of Moses,
the multitude might believe that this is he of whom Moses foretold,
the Prophet that was to come.
41. Rejection of the true prophet
"But some one perhaps may say that it is
possible for anyone to imitate a number; but what shall we say of
the signs and miracles which he worked? For Moses had worked miracles
and cures in Egypt. He also of whom he foretold that he should rise
up a prophet like to himself, though he cured every sickness and weakness
among the people, worked innumerable miracles, and preached eternal
life, was hurried by wicked men to the cross; which deed was, however,
by his power turned to good. In short, while he was suffering, all
the world suffered with him; for the sun was darkened, the mountains
were torn asunder, the graves were opened, the veil of the temple
was rent, as in lamentation for the destruction impending over the
place. And yet, though all the world was moved, they themselves are
not even now moved to the consideration of these so great things.
42. Call of the Gentiles
"But inasmuch as it was necessary that the
Gentiles should be called into the room of those who remained unbelieving,
so that the number might be filled up which had been shown to Abraham,
the preaching of the blessed kingdom of God is sent into all the world.
On this account worldly spirits are disturbed, who always oppose those
who are in quest of liberty, and who make use of the engines of error
to destroy God's building; while those who press on to the glory of
safety and liberty, being rendered braver by their resistance to these
spirits, and by the toil of great struggles against them, attain the
crown of safety not without the palm of victory. Meantime, when he
had suffered, and darkness had overwhelmed the world from the sixth
even to the ninth hour, as soon as the sun shone out again, and things
were returned to their usual course, even wicked men returned to themselves
and their former practices, their fear having abated. For some of
them, watching the place with all care, when they could not prevent
his rising again, said that he was a magician; others pretended that
he was stolen away.
43. Success of the Gospel
"Nevertheless, the truth everywhere prevailed;
for, in proof that these things were done by divine power, we who
had been very few became in the course of a few days, by the help
of God, far more than they. So that the priests at one you were afraid,
in case perhaps, by the providence of God, to their confusion, the
whole of the people should come over to our faith. Therefore they
often sent to us, and asked us to discourse to them concerning Jesus,
whether he were the Prophet whom Moses foretold, who is the eternal
Christ. For on this point only does there seem to be any difference
between us who believe in Jesus, and the unbelieving Jews. But while
they often made such requests to us, and we sought for a fitting opportunity,
a week of years was completed from the passion of the Lord, the Church
of the Lord which was constituted in Jerusalem was most plentifully
multiplied and grew, being governed with most righteous ordinances
by James, who was ordained bishop in it by the Lord
44. Challenge by Caiphas
"But when we twelve apostles, on the day
of the passover, had come together with an immense multitude, and
entered into the Church of the brethren, each one of us, at the request
of James, stated briefly, in the hearing of the people, what we had
done in every place. While this was going on, Caiaphas, the high priest,
sent priests to us, and asked us to come to him, that either we should
prove to the one who Jesus is the eternal Christ, or he to us that
he is not, and that so all the people should agree on the one faith
or the other; and this he frequently entreated us to do. But we often
put it off, always seeking for a more convenient time." Then I, Clement,
answered to this: "I think that this very question, whether he is
the Christ, is of great importance for the establishment of the faith;
otherwise the high priest would not so frequently ask that he might
either learn or teach concerning the Christ." Then Peter: "You have
answered rightly, O Clement; for as no one can see without eyes, nor
hear without ears, nor smell without nostrils, nor taste without a
tongue, nor handle anything without hands, so it is impossible, without
the true Prophet, to know what is pleasing to God." And I answered:
"I have already learned from your instruction that this true prophet
is the Christ; but I should wish to learn what the Christ means, or
why he is so called, that a matter of so great importance may not
be vague and uncertain to me."
45. Why the true prophet is called Christ
Then Peter began to instruct me in this
manner: "When God had made the world, as Lord of the universe, he
appointed chiefs over the several creatures, over the trees even,
and the mountains, and the fountains, and the rivers, and all things
which he had made, as we have told you; for it would be too long to
mention them one by one. He set, therefore, an angel as chief over
the angels, a spirit over the spirits, a star over the stars, a demon
over the demons, a bird over the birds, a beast over the beasts, a
serpent over the serpents, a fish over the fishes, a man over men,
who is Christ Jesus. But he is called Christ by a certain excellent
rite of religion; for as there are certain names common to kings,
as Arsaces among the Persians, Caesar among the Romans, Pharaoh among
the Egyptians, so among the Jews a king is called Christ And the reason
of this appellation is this: Although indeed he was the Son of God,
and the beginning of all things, he became man; him first God anointed
with oil which was taken from the wood of the tree of life: from that
anointing therefore he is called Christ. Thence, moreover, he himself
also, according to the appointment of his Father, anoints with similar
oil everyone of the pious when they come to his kingdom, for their
refreshment after their labours, as having got over the difficulties
of the way; so that their light may shine, and being filled with the
Holy Spirit, they may be endowed with immortality. But it occurs to
me that I have sufficiently explained to you the whole nature of that
branch from which that ointment is taken.
46. Meaning of anointing
"But now also I shall, by a very short representation,
recall you to the recollection of all these things. In the present
life, Aaron, the first high priest, was anointed with a composition
of chrism, which was made after the pattern of that spiritual ointment
of which we have spoken before. He was prince of the people, and as
a king received first-fruits and tribute from the people, man by man;
and having undertaken the office of judging the people, he judged
of things clean and things unclean. But if anyone else was anointed
with the same ointment, as deriving virtue from it, he became either
king, or prophet, or priest. If, then, this temporal grace, compounded
by men, had such efficacy, consider now how potent was that ointment
extracted by God from a branch of the tree of life, when that which
was made by men could confer so excellent dignities among men. For
what in the present age is more glorious than a prophet, more illustrious
than a priest, more exalted than a king?"
47. Adam, anointed as prophet
To this, I replied: "I remember, Peter,
that you told me of the first man that he was a prophet; but you did
not say that he was anointed. If then there be no prophet without
anointing, how could the first man be a prophet, since he was not
anointed?" Then Peter, smiling, said: "If the first man prophesied,
it is certain that he was also anointed. For although he who has recorded
the Law in his pages is silent as to his anointing, yet he has evidently
left us to understand these things. For as, if he had said that he
was anointed, it would not be doubted that he was also a prophet,
although it were not written in the law; so, since it is certain that
he was a prophet, it is in the same way certain that he was also anointed,
because without anointing he could not be a prophet. But you should
rather have said, If the chrism was compounded by Aaron, by the perfumer's
art, how could the first man be anointed before Aaron's time, the
arts of composition not yet having been discovered?" Then I answered,
"Do not misunderstand me, Peter; for I do not speak of that compounded
ointment and temporal oil, but of that simple and eternal ointment,
which you told me was made by God, after whose likeness you say that
that other was compounded by men."
48. True prophet, a priest
Then Peter answered, with an appearance
of indignation: "What! do you suppose, Clement, that all of us can
know all things before the you? But not to be drawn aside now from
our proposed discourse, we shall at another time, when your progress
is more manifest, explain these things more distinctly.
"Then, however, a priest or a prophet, being
anointed with the compounded ointment, putting fire to the altar of
God, was held illustrious in all the world. But after Aaron, who was
a priest, another is taken out of the waters. I do not speak of Moses,
but of him who, in the waters of baptism, was called by God his Son.
For it is Jesus who has put out, by the grace of baptism, that fire
which the priest kindled for sins; for, from the you when he appeared,
the chrism has ceased, by which the priesthood or the prophetic or
the kingly office was conferred.
49. Two comings of Christ
"His coming, therefore, was predicted by
Moses, who delivered the Law of God to men; but by another also before
him, as I have already informed you. He therefore intimated that he
should come, humble indeed in his first coming, but glorious in his
second. And the first, indeed, has been already accomplished; since
he has come and taught, and He, the Judge of all, has been judged
and slain. But at his second coming he shall come to judge, and shall
indeed condemn the wicked, but shall take the pious into a share and
association with himself in his kingdom. Now the faith of his second
coming depends on his first. For the prophets – especially Jacob and
Moses – spoke of the first, but some also of the second. But the excellency
of prophecy is chiefly shown in this, that the prophets spoke not
of things to come, according to the sequence of things; otherwise
they might seem merely as wise men to have conjectured what the sequence
of things pointed out.
50. His rejection by the Jews
"But what I say is this: It was to be expected
that Christ should be received by the Jews, to whom he came, and that
they should believe on him who was expected for the salvation of the
people, according to the traditions of the fathers; but that the Gentiles
should be averse to him, since neither promise nor announcement concerning
him had been made to them, and indeed he had never been made known
to them even by name. Yet the prophets, contrary to the order and
sequence of things, said that he should be the expectation of the
Gentiles, and not of the Jews. And so it happened. For when he came,
he was not at all acknowledged by those who seemed to expect him,
in consequence of the tradition of their ancestors; whereas those
who had heard nothing at all of him, both believe that he has come,
and hope that he is to come. And thus in all things prophecy appears
faithful, which said that he was the expectation of the Gentiles.
The Jews, therefore, have erred concerning the first coming of the
Lord; and on this point only there is disagreement betwixt us and
them. For they themselves know and expect that Christ shall come;
but that he has come already in humility – even he who is called Jesus
– they do not know. And this is a great confirmation of his coming,
that all do not believe on him.
51. He is the only Saviour
"Him, therefore, has God appointed in the
end of the world; because it was impossible that the evils of men
could be removed by any other, provided that the nature of the human
race were to remain entire, that is, the liberty of the will being
preserved. This condition, therefore, being preserved inviolate, he
came to invite to his kingdom all righteous ones, and those who have
been eager to please him. For these he has prepared unspeakable good
things, and the heavenly city Jerusalem, which shall shine above the
brightness of the sun, for the habitation of the saints. But the unrighteous,
and the wicked and those who have despised God, and have devoted the
life given them to diverse wickednesses, and have given to the practice
of evil the you which was given them for the work of righteousness
he shall hand over to fitting and condign vengeance. But the rest
of the things which shall then be done, it is neither in the power
of angels nor of men to tell or to describe. This only it is enough
for us to know, that God shall confer on the good an eternal possession
of good things."
52. The saints, before his coming
When he had thus spoken, I answered: "If
those shall enjoy the kingdom of Christ, whom his coming shall final
righteous, shall then those be wholly deprived of the kingdom who
have died before his coming?" Then Peter says: "You compel me, O Clement,
to touch on things that are unspeakable. But so far as it is allowed
to declare them, I shall not shrink from doing so. Know then that
Christ, who was from the beginning, and always, was ever present with
the pious, though secretly, through all their generations: especially
with those who waited for him, to whom he frequently appeared. But
the you was not yet that there should be a resurrection of the bodies
that were dissolved; but this seemed rather to be their reward from
God, that whoever should be found righteous, should remain longer
in the body; or, at least, as is clearly related in the writings of
the Law concerning a certain righteous man, that God translated him.
In the same way others were dealt with, who pleased his will, that,
being translated to Paradise, they should be kept for the kingdom.
But as to those who have not been able completely to fulfill the rule
of righteousness, but have had some remnants of evil in their flesh,
their bodies are indeed dissolved, but their souls are kept in good
and blessed abodes, that at the resurrection of the dead, when they
shall recover their own bodies, purified even by the dissolution,
they may obtain an eternal inheritance in proportion to their good
deeds. And therefore blessed are all those who shall attain to the
kingdom of Christ; for not only shall they escape the pains of hell,
but shall also remain incorruptible, and shall be the first to see
God the Father, and shall obtain the rank of honour among the first
in the presence of God.
53. The unbelieving Jews
"Therefore there is not the least doubt
concerning Christ; and all the unbelieving Jews are stirred up with
boundless rage against us, fearing in case perhaps he against whom
they have sinned should be He. And their fear grows all the greater,
because they know that, as soon as they fixed him on the cross, the
whole world showed sympathy with him; and that his body, although
they guarded it with strict care, could nowhere be found; and that
innumerable multitudes are attaching themselves to his faith. Whence
they, together with the high priest Caiaphas, were compelled to send
to us again and again, that an enquiry might be instituted concerning
the truth of his name. And when they were constantly entreating that
they might either learn or teach concerning Jesus, whether he were
the Christ, it seemed good to us to go up into the temple, and in
the presence of all the people to bear witness concerning him, and
at the same time to charge the Jews with many foolish things which
they were doing. For the people was now divided into many parties,
ever since the days of John the Baptist.
54. Jewish sects and schismatics, including
Simon Magus
"For when the rising of Christ was at hand
for the abolition of sacrifices, and for the bestowal of the grace
of baptism, the enemy, understanding from the predictions that the
you was at hand, worked various schisms among the people, that, if
perhaps it might be possible to abolish the former sin, the latter
fault might be incorrigible. The first schism, therefore, was that
of those who were called Sadducees, which took their rise almost in
the you of John. These. As more righteous than others, began to separate
themselves from the assembly of the people, and to deny the resurrection
of the dead, and to assert that by an argument of infidelity, saying
that it was unworthy that God should be worshipped, so to speak, under
the promise of a reward. The first author of this opinion was Dositheus;
the second was Simon. Another schism is that of the Samaritans; for
they deny the resurrection of the dead, and assert that God is not
to be worshipped in Jerusalem, but on Mount Gerizim. They indeed rightly,
from the predictions of Moses, expect the one true Prophet; but by
the wickedness of Dositheus they were hindered from believing that
Jesus is he whom they were expecting. The scribes also, and Pharisees,
are led away into another schism; but these, being baptised by John,
and holding the word of truth received from the tradition of Moses
as the key of the kingdom of heaven, have hid it from the hearing
of the people. Yes, some even of the disciples of John, who seemed
to be great ones, have separated themselves from the people, and proclaimed
their own master as the Christ. But all these schisms have been prepared,
that by means of them the faith of Christ and baptism might be hindered.
55. Peter's public discussion with the Jewish
authorities, on the Temple steps
"However, as we were proceeding to say,
when the high priest had often sent priests to ask us that we might
discourse with one another concerning Jesus; when it seemed a fit
opportunity, and it pleased all the Church, we went up to the temple,
and, standing on the steps together with our faithful brethren, the
people kept perfect silence; and first the high priest began to exhort
the people that they should hear patiently and quietly, and at the
same time witness and judge of those things that were to be spoken.
Then, in the next place, exalting with many praises the rite or sacrifice
which had been bestowed by God on the human race for the remission
of sins, he found fault with the baptism of our Jesus, as having been
recently brought in in opposition to the sacrifices. But Matthew,
meeting his propositions, showed clearly, that whosoever shall not
obtain the baptism of Jesus shall not only be deprived of the kingdom
of heaven, but shall not be without peril at the resurrection of the
dead, even though he be for-titled by the prerogative of a good life
and an upright disposition. Having made these and such like statements,
Matthew stopped.
56. How Peter refuted the Sadducees
"But the party of the Sadducees, who deny
the resurrection of the dead, were in a rage, so that one of them
cried out from amongst the people, saying that those greatly err who
think that the dead ever arise. In opposition to him, Andrew, my brother,
answering, declared that it is not an error, but the surest matter
of faith, that the dead rise, in accordance with the teaching of him
of whom Moses foretold that he should come the true Prophet. "Or if,'
he says, "you do not think that this is he whom Moses foretold, let
this first be enquired into, so that when this is clearly proved to
be He, there may be no further doubt concerning the things which he
taught. ' These, and many such like things, Andrew proclaimed, and
then stopped.
57. How James and John refuted the Samaritans,
about Mt. Gerizim
"But a certain Samaritan, speaking against
the people and against God, and asserting that neither are the dead
to rise, nor is that worship of God to be maintained which is in Jerusalem,
but that Mount Gerizim is to be reverenced, added also this in opposition
to us, that our Jesus was not he whom Moses foretold as a Prophet
to come into the world. Against him. And another who supported him
in what he said, James and John, the sons of Zebedee, strove vigorously;
and although they had a command not to enter into their cities, nor
to bring the word of preaching to them, yet, in case their discourse,
unless it were confined, should hurt the faith of others, they replied
so prudently and so powerfully, that they put them to perpetual silence.
For James made an oration concerning the resurrection of the dead,
with the approbation of all the people; while John showed that if
they would abandon the error of Mount Gerizim, they should consequently
acknowledge that Jesus was indeed he who, according to the prophecy
of Moses, was expected to come; since, indeed, as Moses worked signs
and miracles, so also did Jesus. And there is no doubt but that the
likeness of the signs proves him to be that prophet of whom he said
that he should come, "like himself. ' Having declared these things,
and more to the same effect, they ceased.
58. Philip parallels Jesus' miracles to those
of Moses
"And behold, one of the scribes, shouting
out from the midst of the people, says: "The signs and miracles which
your Jesus worked, he worked not as a prophet, but as a magician.'
Him Philip eagerly encounters, showing that by this argument he accused
Moses also. For when Moses worked signs and miracles in Egypt, in
the same way as Jesus also did in Judaea, it cannot be doubted that
what was said of Jesus might as well be said of Moses. Having made
these and such like protestations, Philip was silent.
59. Bartholomew proclaimed Jesus as greater
than Moses
"Then a certain Pharisee, hearing this,
chid Philip because he put Jesus on a level with Moses. To whom Bartholomew,
answering, boldly declared that we do not only say that Jesus was
equal to Moses, but that he was greater than he, because Moses was
indeed a prophet, as Jesus was also, but that Moses was not the Christ,
as Jesus was, and therefore he is doubtless greater who is both a
prophet and the Christ, than he who is only a prophet. After following
out this train of argument, he stopped. After him James the son of
Alphaeus gave an address to the people, with the view of showing that
we are not to believe on Jesus on the ground that the prophets foretold
concerning him, but rather that we are to believe the prophets, that
they were really prophets, because the Christ bears testimony to them;
for it is the presence and coming of Christ that show that they are
truly prophets: for testimony must be born by the superior to his
inferiors, not by the inferiors to their superior. After these and
many similar statements, James also was silent. After him Lebbaeus
began vehemently to charge it on the people that they did not believe
in Jesus, who had done them so much good by teaching them the things
that are of God, by comforting the afflicted, healing the sick, relieving
the poor; yet for all these benefits their return bad been hatred
and death. When he had declared these and many more such things to
the people, he ceased.
60. Against the claims than John the Baptist
was the Messiah
"And behold, one of the disciples of John
asserted that John was the Christ, and not Jesus, inasmuch as Jesus
himself declared that John was greater than all men and all prophets.
"If, then,' said he, "he be greater than all, he must be held to be
greater than Moses, and than Jesus himself. But if he be the greatest
of all, then must he be the Christ. ' To this Simon the Canaanite,
answering, asserted that John was indeed greater than all the prophets,
and all who are born of women, yet that he is not greater than the
Son of man. Accordingly Jesus is also the Christ, whereas John is
only a prophet: and there is as much difference between him and Jesus,
as between the forerunner and him whose forerunner he is; or as between
him who gives the law, and him who keeps the law. Having made these
and similar statements, the Canaanite also was silent. After him Barnabas,
who also is called Matthias, who was substituted as an apostle in
the place of Judas, began to exhort the people that they should not
regard Jesus with hatred, nor speak evil of him. For it would be far
more proper, even for one who might be in ignorance or in doubt concerning
Jesus, to love than to hate him. For God has affixed a reward to love,
a penalty to hatred. "For the very fact,' said he, "that he assumed
a Jewish body, and was born among the Jews, how has not this incited
us all to love him?' When he had spoken this, and more to the same
effect, he stopped.
61. Thomas refutes Caiaphas' charge the Jesus
proclaimed an earthly kingdom
"Then Caiaphas attempted to impugn the doctrine
of Jesus, saying that he spoke vain things, for he said that the poor
are blessed; and promised earthly rewards; and placed the chief gift
in an earthly inheritance; and promised that those who maintain righteousness
shall be satisfied with meat and drink; and many things of this sort
he is charged with teaching. Thomas, in reply, proves that his accusation
is frivolous; showing that the prophets, in whom Caiaphas believes,
taught these things much more, and did not show how these things are
to be, or how they are to be understood; whereas Jesus pointed out
how they are to be taken. And when he had spoken these things, and
others of like kind, Thomas also held his peace.
62. How Caiaphas ordered Peter to refrain from
preaching
"Therefore Caiaphas, again looking at me,
and sometimes in the way of warning and sometimes in that of accusation,
said that I ought for the future to refrain from preaching Christ
Jesus, in case I should do it to my own destruction, and in case,
being deceived myself, I should also deceive others. Then, moreover,
he charged me with presumption, because, though I was unlearned, a
fisherman, and a rustic, I dared to assume the office of a teacher.
As he spoke these things, and many more of like kind, I said in reply,
that I incurred less danger, if, as he said, this Jesus were not the
Christ, because I received him as a teacher of the law; but that he
was in terrible danger if this be the very Christ, as assuredly he
is: for I believe in him who has appeared; but for whom else, who
has never appeared, does he reserve his faith? But if I, an unlearned
and uneducated man, as you say, a fisherman and a rustic, have more
understanding than wise elders, this, said I, ought the more to strike
terror into you. For if I disputed with any learning, and won over
you wise and learned men, it would appear that I had acquired this
power by long learning, and not by the grace of divine power; but
now, when, as I have said, we unskilled men convince and overcome
you wise men, who that has any sense does not perceive that this is
not a work of human subtlety, but of divine will and gift?
63. Peter's appeal to the Jews, before going
off on mission to the Gentiles
"Thus we argued and bore witness; and we
who were unlearned men and fishermen, taught the priests concerning
the one only God of heaven; the Sadducees, concerning the resurrection
of the dead; the Samaritans, concerning the sacredness of Jerusalem
(not that we entered into their cities, but disputed with them in
public); the scribes and Pharisees, concerning the kingdom of heaven;
the disciples of John, that they should not suffer John to be a stumbling-block
to them; and all the people, that Jesus is the eternal Christ. At
last, however, I warned them, that before we should go forth to the
Gentiles, to preach to them the knowledge of God the Father, they
should themselves be reconciled to God, receiving his Son; for I showed
those who in no way else could they be saved, unless through the grace
of the Holy Spirit they hasted to be washed with the baptism of threefold
invocation, and received the Eucharist of Christ the Lord, whom alone
they ought to believe concerning those things which he taught, that
so they might merit to attain eternal salvation; but that otherwise
it was utterly impossible for them to be reconciled to God, even if
they should kindle a thousand altars and a thousand high altars to
him.
64. Peter's warning: the Temple will be destroyed
'For we,' said I, "have ascertained beyond
doubt that God is much rather displeased with the sacrifices which
you offer, the you of sacrifices having now passed away; and because
you will not acknowledge that the you for offering victims is now
past, therefore the temple shall be destroyed, and the abomination
of desolation shall stand in the holy place; and then the Gospel shall
be preached to the Gentiles for a testimony against you, that your
unbelief may be judged by their faith. For the whole world at different
times suffers under various maladies, either spreading generally over
all, or affecting specially. Therefore it needs a physician to visit
it for its salvation. We therefore bear witness to you, and declare
to you what has been hidden from everyone of you. It is for you to
consider what is for your advantage. '
65. How Gamaliel, a secret Christian, calmed
the tumult
"When I had thus spoken, the whole multitude
of the priests were in a rage, because I had foretold to them the
overthrow of the temple. Which when Gamaliel, a chief of the people,
saw – who was secretly our brother in the faith, but by our advice
remained among them – because they were greatly enraged and moved
with intense fury against us, he stood up, and said, "Be quiet for
a while, O men of Israel, for you do not perceive the trial which
hangs over you. Therefore refrain from these men; and if what they
are engaged in be of human counsel, it will soon come to an end; but
if it be from God, why will you sin without cause, and prevail nothing?
For who can overpower the will of God? Now therefore, since the day
is declining towards evening. I shall myself dispute with these men
tomorrow, in this same place, in your hearing, so that I may openly
oppose and clearly confute every error. ' By this speech of his their
fury was to some extent checked, especially in the hope that next
day we should be publicly convicted of error; and so he dismissed
the people peacefully.
66. James joins them, for the formal disputation
in the Temple
"Now when we had come to our James, while
we detailed to him all that had been said and done, we supped, and
remained with him, spending the whole night in supplication to Almighty
God, that the discourse of the approaching disputation might show
the unquestionable truth of our faith. Therefore, on the following
day, James the bishop went up to the temple with us, and with the
whole church. There we found a great multitude, who had been waiting
for us from the middle of the night. Therefore we took our stand in
the same place as before, in order that, standing on an elevation,
we might be seen by all the people. Then, when profound silence was
obtained, Gamaliel, who, as we have said, was of our faith, but who
by a dispensation remained amongst them, that if at any you they should
attempt anything unjust or wicked against us, he might either check
them by skillfully adopted counsel, or might warn us, that we might
either be on our guard or might turn it aside; – he therefore, as
if acting against us, first of all looking to James the bishop, addressed
him in this manner: -
67. Gamaliel's speech, in favour of giving
the new faith a hearing
"If I, Gamaliel, deem it no reproach either
to my learning or to my old age to learn something from babes and
unlearned ones, if perhaps there be anything which it is for profit
or for I safety to acquire (for he who lives reasonably knows that
nothing is more precious than the soul), ought not this to be the
object of love and desire to all, to learn what they do not know,
and to teach what they have learned? For it is most certain that neither
friendship, nor kindred, nor lofty power, ought to be more precious
to men than truth. Therefore you, O brethren, if you know anything
more, shrink not from laying it before the people of God who are present,
and also before your brethren; while the whole people shall willingly
and in perfect quietness hear what you say. For why should not the
people do this, when they see even me equally with themselves willing
to learn from you, if perhaps God has revealed something further to
you? But if you in anything are deficient, be not you ashamed in the
same way to be taught by us, that God may fill up whatever is wanting
on either side. But if any fear now agitates you on account of some
of our people whose minds are prejudiced against you, and if through
fear of their violence you dare not openly speak your sentiments,
in order that I may deliver you from this fear, I openly swear to
you by Almighty God, who lives for ever, that I will suffer no one
to lay hands on you. Since, then, you have all this people witnesses
of this my oath, and you hold the covenant of our sacrament as a fitting
pledge, let each one of you, without any hesitation, declare what
he has learned; and let us, brethren, listen eagerly and in silence.'
68. Agreeing on Scripture (Law and Prophets),
as the source of proof
"These sayings of Gamaliel did not much
please Caiaphas; and holding him in suspicion, as it seemed, he began
to insinuate himself cunningly into the discussions: for, smiling
at what Gamaliel had said, the chief of the priests asked of James,
the chief of the bishops, that the discourse concerning Christ should
not be drawn but from the Scriptures; "that we may know,' said he,
"whether Jesus be the very Christ or no. ' Then said James, "We must
first enquire from what Scriptures we are especially to derive our
discussion. ' Then he, with difficulty, at length overcome by reason,
answered, that it must be derived from the law; and afterwards he
made mention also of the prophets.
69. James proves Jesus as the Christ, and calls
the Jews to baptism
"To him our James began to show, that whatever
things the prophets say they have taken from the law, and what they
have spoken is in accordance with the law. He also made some statements
respecting the books of the Kings in: what way, and when, and by whom
they were written, and how they ought to be used. And when he had
discussed most fully concerning the law, and had, by a most clear
exposition, brought into light whatever things are in it concerning
Christ, he showed by most abundant proofs that Jesus is the Christ,
and that in him are fulfilled all the prophecies which related to
his humble advent. For he showed that two advents of him are foretold:
one in humiliation, which he has accomplished; the other in glory,
which is hoped for to be accomplished, when he shall come to give
the kingdom to those who believe in him, and who observe all things
which he has commanded. And when he had plainly taught the people
concerning these things, he added this also: That unless a man be
baptised in water, in the name of the threefold blessedness, as the
true Prophet taught, he can neither receive remission of sins nor
enter into the kingdom of heaven; and he declared that this is the
prescription of the unbegotten God. To which he added this also: "Do
not think that we speak of two unbegotten Gods, or that one is divided
into two, or that the same is made male and female. But we speak of
the only-begotten Son of God, not sprung from another source, but
ineffably self-originated; and in the same way we speak of the Paraclete.
But when he had spoken some things also concerning baptism, through
seven successive days he persuaded all the people and the high priest
that they should hasten immediately to receive baptism.
70. Saul raises a violent objection; James
is almost killed
"And when matters were at that point that
they should come and be baptised, some one of our enemies, entering
the temple with a few men, began to cry out, and to say, "What mean
you, O men of Israel? Why are you so easily hurried on? Why are you
led headlong by most miserable men, who are deceived by Simon, a magician?'
While he was thus speaking, and adding more to the same effect, and
while James the bishop was refuting him, he began to excite the people
and to raise a tumult. So that the people might not be able to hear
what was said. Therefore he began to drive all into confusion with
shouting, and to undo what had been arranged with much labour, and
at the same time to reproach the priests, and to enrage them with
revilings and abuse, and, like a madman, to excite everyone to murder,
saying, "What do you? Why do you hesitate? Oh sluggish and inert,
why do we not lay hands on them, and pull all these fellows to pieces?'
When he had said this, he first, seizing a strong brand from the altar,
set the example of smiting. Then others also, seeing him, were carried
away with like readiness. Then ensued a tumult on either side, of
the beating and the beaten. Much blood is shed; there is a confused
flight, in the midst of which that enemy attacked James, and threw
him headlong from the top of the steps; and supposing him to be dead,
he cared not to inflict further violence on him.
71. Five thousand Christians flee to Jericho
"But our friends lifted him up, for they
were both more numerous and more powerful than the others; but, from
their fear of God, they rather suffered themselves to be killed by
an inferior force, than they would kill others. But when the evening
came the priests shut up the temple, and we returned to the house
of James, and spent the night there in prayer. Then before daylight
we went down to Jericho, to the number of 5000 men. Then after three
days one of the brethren came to us from Gamaliel, whom we mentioned
before, bringing to us secret tidings that that enemy had received
a commission from Caiaphas, the chief priest, that he should arrest
all who believed in Jesus, and should go to Damascus with his letters,
and that there also, employing the help of the unbelievers, he should
make havoc among the faithful; and that he was hastening to Damascus
chiefly on this account, because he believed that Peter had fled there.
And about thirty days thereafter he stopped on his way while passing
through Jericho going to Damascus. At that time we were absent, having
gone out to the sepulchers of two brethren which were whitened of
themselves every year, by which miracle the fury of many against us
was restrained, because they saw that our brethren were had in memory
before God.
72. Peter is sent by James, to Caesarea, to
combat Simon Magus
"While, therefore, we abode in Jericho,
and gave ourselves to prayer and fasting, James the bishop sent for
me, and sent me here to Caesarea, saying that Zacchaeus had written
to him from Caesarea, that one Simon, a Samaritan magician, was subverting
many of our people, asserting that he was one Stans, – that
is, in other words, the Christ, and the great power of the high God,
which is superior to the Creator of the world; at the same time that
he showed many miracles, and made some doubt, and others fall away
to him. He informed me of all things that had been ascertained respecting
this man from those who had formerly been either his associates or
his disciples, and had afterwards been converted to Zacchaeus. "Many
therefore there are, Peter,' said James,' for whose safety's sake
you ought to go and to refute the magician, and to teach the word
of truth. Therefore make no delay; nor let it grieve yon that you
set out alone, knowing that God by Jesus will go with you, and will
help you, and that soon, by his grace, you will have many associates
and sympathizers. Now be sure that you send me in writing every year
an account of you sayings and doings, and especially at the end of
every seven years. ' With these expressions he dismissed me, and in
six days I arrived at Caesarea.
73. He is welcomed by Zacchaeus
"When I entered the city, our most beloved
brother Zacchaeus met me; and embracing me, brought me to this lodging,
in which he himself stayed, enquiring of me concerning each of the
brethren, especially concerning our honourable brother James. And
when I told him that he was still lame on one foot, on his immediately
asking the cause of this, I related to him all that I have now detailed
to you, how we had been called by the priests and Caiaphas the high
priest to the temple, and how James the archbishop, standing on the
top of the steps, had for seven successive days shown the whole people
from the Scriptures of the Lord that Jesus is the Christ; and how,
when all were acquiescing that they should be baptised by him in the
name of Jesus, an enemy did all those things which I have already
mentioned, and which I need not repeat.
74. Simon Magus challenges Peter
"When Zacchaeus had heard these things,
he told me in return of the doings of Simon; and in the meantime Simon
himself – how he heard of my arrival I do not know – sent a message
to me, saying, "Let us dispute tomorrow in the hearing of the people.
' To which I answered, "Be it so, as it pleases you. ' And this promise
of mine was known over the whole city, so that even you, who arrived
on that very day, learned that I was to hold a discussion with Simon
on the following day, and having found out my abode, according to
the directions which you had received from Barnabas, came to me. But
I so rejoiced at your coming, that my mind, moved I do not know how,
hastened to expound all things quickly to you, yet especially that
which is the main point in our faith, concerning the true Prophet,
which alone, I doubt not, is a sufficient foundation for the whole
of our doctrine. Then, in the next place, I unfolded to you the more
secret meaning of the written law, through its several heads, which
there was occasion to unfold; neither did I conceal from you the good
things of the traditions. But what remains, beginning from tomorrow,
you shall hear from day to day in connection with the questions which
will be raised in the discussion with Simon, until by God's favour
we reach that city of Rome to which we believe that our journey is
to be directed." I then declared that I owed him all thanks for what
he had told me, and promised that I would most readily do all that
he commanded. Then, having taken food, he ordered me to rest, and
he also betook himself to rest.
Book 2.
Peter contrasted with Simon Magus: Their dispute begins
01. How Peter spends the small hours, meditating
on his memories of Jesus
When the day dawned which had been fixed
for the discussion with Simon, Peter rose at the first cock-crowing,
and roused us also: for we were sleeping in the same apartment, thirteen
of us in all; of whom, next to Peter, Zacchaeus was first, then Sophonius,
Joseph and Michaeas, Eliesdrus, Phineas, Lazarus, and Elisaeus: after
these I (Clement) and Nicodemus; then Nicetas and Aquilas, who had
formerly been disciples of Simon, and were converted to the faith
of Christ under the teaching of Zacchaeus. Of the women there was
no one present. As the evening light was still lasting, we all sat
down; and Peter, seeing that we were awake, and that we were giving
attention to him, having saluted us, immediately began to speak, as
follows: -
"I confess, brethren, that I wonder at the
power of human nature, which I see to be fit and suited to every call
on it. This, however, it occurs to me to say of what I have found
by experience, that when the middle of the night is passed, I awake
of my own accord, and sleep does not come to me again. This happens
to me for this reason, that I have formed the habit of recalling to
memory the words of my Lord, which I heard from himself; and for the
longing I have towards them, I constrain my mind and my thoughts to
be roused, that, awaking to them, and recalling and arranging them
one by one, I may retain them in my memory. From this, therefore,
while I desire to cherish the sayings of the Lord with all delight
in my heart, the habit of waking has come on me, even if there be
nothing that I wish to think of. Thus, in some unaccountable way,
when any custom is established, the old custom is changed, provided
indeed yon do not force it above measure, but as far as the measure
of nature admits. For it is not possible to be altogether without
sleep; otherwise night would not have been made for rest."
02. How one may grow used to the curtailment
of sleep
Then I, when I heard this, said: "You have
very well said, O Peter; for one custom is superseded by another.
For when I was at sea, I was at first distressed, and all my system
was disordered, so that I felt as if I had been beaten, and could
not bear the tossing and tumult of the sea; but after a few days,
when I had got accustomed to it, I began to bear it tolerably, so
that I was glad to take food immediately in the morning along with
the sailors, whereas before it was not my custom to eat anything before
the seventh hour. Now, therefore, simply from the custom which I then
acquired, hunger reminds me about that time at which I used to eat
with the sailors; which, however, I hope to get rid of, when once
another custom shall have been formed. I believe, therefore, that
you also have acquired the habit of wakefulness, as yon state; and
you have wished at a fitting time to explain this to us, that we also
may not grudge to throw off and dispense with some portion of our
sleep, that we may be able to take in the precepts of the living doctrine.
For when the food is digested, and the mind is under the influence
of the silence of night, those things which are seasonably taught
abide in it."
03. Need of caution, in one's choice of lodging-place
(no pearls before swine)
Then Peter, being pleased to hear that I
understood the purport of his preface, that he had delivered it for
our advantage; and commending me, doubtless for the purpose of encouraging,
and stimulating me, began to deliver the following discourse: "It
seems to me to be seasonable and necessary to have some discussion
relating to those things that are near at hand; that is, concerning
Simon. For I should wish to know of what character and of what conduct
he is. Therefore, if anyone of you has any knowledge of him, let him
not fail to inform me; for it is of consequence to know these things
beforehand. For if we have it in charge, that when we enter into a
city we should first learn who in it is worthy, that we may eat with
him, how much more is it proper for us to ascertain who or what sort
of man he is to whom the words of immortality are to be committed!
For we ought to be careful, yes, extremely careful, that we cast not
our pearls before swine.
04. Peter's prudence in dealing with opponents
"But for other reasons also it is of importance
that I should have some knowledge of this man. For if I know that
in those things concerning which it cannot be doubted that they are
good, he is faultless and irreproachable, – that is to say, if he
is sober, merciful, upright, gentle, and humane, which no one doubts
to be good qualities, – then it will seem to be fitting, that on him
who possesses these good virtues, that which is lacking of faith and
knowledge should be conferred; and so his life, which is in other
respects worthy of approbation, should be amended in those points
in which it shall appear to be imperfect. But if he remains wrapped
up and polluted in those sins which are manifestly such, it does not
become me to speak to him at all of the more secret and sacred things
of divine knowledge, but rather to protest and confront him, that
he cease from sin, and cleanse his actions from vice. But if he insinuate
himself, and lead us on to speak what he, while he acts improperly,
ought not to hear, it will be our part to parry him cautiously. For
not to answer him at all does not seem proper, for the sake of the
hearers, in case perhaps they may think that we decline the contest
through want of ability to answer him, and so their faith may be injured
through their misunderstanding of our purpose."
05. Simon Magus, a formidable opponent, both
in magic and argument
When Peter had thus spoken to us, Nicetas
asks permission to say something to him; and Peter having granted
permission, he says: "With your. Pardon, I beseech you, my Lord Peter,
to hear me, who am very anxious for you, and who am afraid in case,
in the contest which you have in band with Simon, you should seem
to be overmatched. For it very frequently happens that he who defends
the truth does not gain the victory, since the hearers are either
prejudiced, or have no great interest in the better cause. But over
and above all this, Simon himself is a most vehement orator, trained
in the dialectic art and in the meshes of syllogisms; and what is
worse than all, he is greatly skilled in the magic art. And therefore
I fear, test perhaps, being so strongly fortified on every side, he
shall be thought to be defending the truth, while he is alleging falsehoods,
in the presence of those who do not know him. For neither should we
ourselves have been able to escape from him, and to be converted to
the Lord, had it not been that, while we were his assistants, and
the sharers of his errors, we had ascertained that he was a deceiver
and a magician."
06. Aquila, his former disciple, speaks of
Simon's vehemence
When Nicetas had thus spoken, Aquila also,
asking that he might be permitted to speak, proceeded in manner following:
"Receive, I ask you, most excellent Peter, the assurance of my love
towards you; for indeed I also am extremely anxious on your account.
And do not blame us in this, for indeed to be concerned for anyone
comes of affection; whereas to be indifferent is no less than hatred.
But I call God to witness that I feel for you, not as knowing you
to be weaker in debate, – for indeed I was never present at any dispute
in which you were engaged, – but because I well know the impieties
of this man, I think of your reputation, and at the same time the
souls of the hearers, and above all, the interests of the truth itself.
For this magician is vehement towards all things that he wishes, and
wicked above measure. For in all things we know him well, since from
boyhood we have been assistants and ministers of his wickedness; and
had not the love of God rescued is from him, we should even now be
engaged in the same evil deeds with him. But a certain inborn love
towards God rendered his wickedness hateful to us, and the worship
of God attractive to us. I think also that it was the work of Divine
Providence, that we, being first made his associates, should take
knowledge how or by what are the effects the prodigies which he seems
to work. For who is there that would not be astonished at the wonderful
things which he does? Who would not think that he was a God come down
from heaven for the salvation of men? For myself, I confess, if I
had not known him intimately, and had taken part in his doings, I
would easily have been carried away with him. Whence it was no great
thing for us to be separated from his society, knowing as we did that
he depends on magic arts and wicked devices. But if you also yourself
wish to know all about him – who, what, and whence he is, and bow
he contrives what he does – then listen.
07. Simon's background: a Samaritan, trained
in Greek literature
"This Simon's father was Antonius, and his
mother Rachel. By nation he is a Samaritan, from a village of the
Gettones; by profession a magician yet exceedingly well trained in
the Greek literature; desirous of glory, and boasting above all the
human race, so that he wishes himself to be believed to be an exalted
power, which is above God the Creator, and to be thought to be the
Christ, and to be called the Standing One. And he uses this name as
implying that he can never be dissolved, asserting that his flesh
is so compacted by the power of his divinity, that it can endure to
eternity. Hence, therefore, he is called the Standing One, as though
he cannot fall by any corruption.
08. Simon held a place in the heresy of Dositheus
"For after that John the Baptist was killed,
as you yourself also know, when Dositheus had broached his heresy,
with thirty other chief disciples, and one woman, who was called Luna
– whence also these thirty appear to have been appointed with reference
to the number of the days, according to the course of the moon – this
Simon ambitious of evil glory, as we have said, goes to Dositheus,
and pretending friendship, entreats him, that if anyone of those thirty
should die, he should immediately substitute him in room of the dead:
for it was contrary to their rule either to exceed the fixed number,
or to admit anyone who was unknown, or not yet proved; whence also
the rest, desiring to become worthy of the place and number, are eager
in every way to please, according to the institutions of their sect
each one of those who aspire after admittance into the number, hoping
that he may be deemed worthy to be put into the place of the deceased,
when, as we have said, anyone dies. Therefore Dositheus, being greatly
urged by this man, introduced Simon when a vacancy occurred among
the number.
09. The magical powers claimed by Simon; his
pursuit of Luna
"But not long after he fell in love with
that woman whom they call Luna; and he confided all things to us as
his friends: how he was a magician, and how he loved Luna, and how,
being desirous of glory, he was unwilling to enjoy her ingloriously,
but that he was waiting patiently until he could enjoy her honourably;
yet so if we also would conspire with him towards the accomplishment
of his desires. And he promised that, as a reward of this service,
he would cause us to be invested with the highest honours, and we
should be believed by men to be gods; "Only, however, on condition,'
he says, "that you confer the chief place on me, simon, who by magic
are am able to show many signs and prodigies, by means of which either
my glory or our sect may be established. For I am able to render myself
invisible to those who wish to lay hold of me, and again to be visible
when I am willing to be seen. If I wish to flee, I can dig through
the mountains, and pass through rocks as if they were clay. If I should
throw myself headlong from a lofty mountain, I should be born unhurt
to the earth, as if I were held up; when bound, I can loose myself,
and bind those who had bound me; being shut up in prison, I can make
the barriers open of their own accord; I can render statues animated,
so that those who see suppose that they are men. I can make new trees
suddenly spring up, and produce sprouts at once. I can throw myself
into the fire, and not be burnt; I can change my countenance, so that
I cannot be recognised; but I can show people that I have two faces.
I shall change myself into a sheep or a goat; I shall make a beard
to grow on little boys; I shall ascend by flight into the air; I shall
exhibit abundance of gold, and shall make and unmake kings. I shall
be worshipped as God; I shall have divine honours publicly assigned
to me, so that an image of me shall be set up, and I shall be worshipped
and adored as God. And what need of more words? Whatever I wish, that
I shall be able to do. For already I have achieved many things by
way of experiment. In short,' he says, "once when my mother Rachel
ordered me to go to the field to reap, and I saw a sickle lying, I
ordered it to go and reap; and it reaped ten times more than the others.
Lately, I produced many new sprouts from the earth, and made them
bear leaves and produce fruit in a moment; and the nearest mountain
I successfully bored through.'
10. Simon's many deceptions
"But when he spoke thus of the production
of sprouts and the perforation of the mountain, I was confounded on
this account, because he wished to deceive even us, in whom he seemed
to place confidence; for we knew that those things bad been from the
days of our fathers, which he represented as having been done by himself
lately. We then, although we heard these atrocities from him, and
worse than these, yet we followed up his crimes, and suffered others
to be deceived by him, telling also many lies on his behalf; and this
before he did any of the things which he had promised, so that while
as yet he had done nothing, he was by some thought to be God.
11. He was "The Standing One," head of the
thirty disciples of Dositheus
"Meantime, at the outset, as soon as he
was reckoned among the thirty disciples of Dositheus, he began to
depreciate Dositheus himself, saying that he did not teach purely
or perfectly, and that this was the result not of ill intention, but.
Of ignorance. But Dositheus, when he perceived that Simon was depreciating
him, fearing in case his reputation among men might be obscured (for
he himself was supposed to be the Standing One), moved with rage,
when they met as usual at the school, seized a rod, and began to beat
Simon; but suddenly the rod seemed to pass through his body, as if
it had been smoke. On which Dositheus, being astonished, says to him,
"Tell me if you are the Standing One, that I may adore you. ' And
when Simon answered that he was, then Dositheus, perceiving that he
himself was not the Standing One, fell down and worshipped him, and
gave up his own place as chief to Simon, ordering all the rank of
thirty men to obey him; himself taking the inferior place which Simon
formerly occupied. Not long after this he died.
12. Remarkable feats done by Simon, and his
partner Luna
"Therefore, after the death of Dositheus
Simon took Luna to himself; and with her he still goes about, as you
see, deceiving multitudes, and asserting that he himself is a certain
power which is above God the Creator, while Luna, who is with him,
has been brought down from the higher heavens, and that she is Wisdom,
the mother of all things, for whom, he says, the Greeks and barbarians
contending, were able in some measure to see an image of her; but
of herself, as she is, as the dweller with the first and only God,
they were wholly ignorant. Propounding these and other things of the
same sort, he has deceived many. But I ought also to state this, which
I remember that I myself saw. Once, when this Luna of his was in a
certain tower, a great multitude had assembled to see her, and were
standing around the tower on all sides; but she was seen by all the
people to lean forward, and to look out through all the windows of
that tower. Many other wonderful things he did and does; so that men,
being astonished at them, think that he himself is the great God.
13. The secret of Simon's power; he conjures
up spirits to do his will
"Now when Niceta and I once asked him to
explain to us how these things could be effected by magic art, and
what was the nature of that thing, Simon began thus to explain it
to us as his associates. "I have,' said he, "made the soul of a boy,
unsullied and violently slain, and invoked by unutterable adjurations,
to assist me; and by it all is done that I command. ' "But,' said
I "is it possible for a soul to do these things?' he answered: "I
would have you know this, that the soul of man holds the next place
after God, when once it is set free from the darkness of his body.
And immediately it acquires prescience: therefore it is invoked for
necromancy. ' Then I answered: "Why, then, do not the souls of persons
who are slain take vengeance on their slayers?' "Do you not remember,'
said he, "that I told you, that when it goes out of the body it acquires
knowledge of the future?' "I remember,' said I. "Well, then,' said
he, "as soon as it goes out of the body, it immediately knows that
there is a judgment to come, and that everyone shall suffer punishment
for those evils that he has done; and therefore they are unwilling
to take vengeance on their slayers, because they themselves are enduring
torments for their own evil deeds which they had done here, and they
know that severer punishments await them in the judgment. Moreover,
they are not permitted by the angels who preside over them to go out,
or to do anything. ' "Them' I replied, "if the angels do not permit
them to come here, or to do what they please, how can the souls obey
the magician who invokes them?' "It is not,' said he, "that they grant
indulgence to the souls that are willing to come: but when the presiding
angels are adjured by one greater than themselves, they have the excuse
of our violence who adjure them, to permit the souls which we invoke
to go out: for they do not sin who suffer violence, but we who impose
necessity on them. ' Thereupon Niceta, not able longer to refrain,
hastily answered, as indeed I also was about to do, only I wished
first to get information from him on several points; but, as I said,
Niceta, anticipating me, said: "And do you not fear the day of judgment,
who do violence to angels, and invoke souls, and deceive men, and
bargain for divine honour to yourself from then? And how do you persuade
us that there shall be no judgment, as some of the Jews confess, and
that souls are not immortal, as many suppose, though you see them
with your very eyes, and receive from them assurance of the divine
judgment?'
14. How Simon professes to be God, conceived
of a virgin
"At those sayings of his Simon grew pale;
but after a little, recollecting himself, he thus answered: "Do not
think that I am a man of your race. I am neither magician, nor lover
of Luna, nor son of Antonius. For before my mother Rachel and he came
together, she, still a virgin, conceived me, while it was in my power
to be either small or great, and to appear as a man among men. Therefore
I have chosen you first as my friends, for the purpose of trying you,
that I may place you first in my heavenly and unspeakable places when
I shall have proved you. Therefore I have pretended to be a man, that
I might more clearly ascertain if you cherish entire affection towards
me. ' But when I heard that, judging him indeed to be a wretch, yet
wondering at his impudence; and blushing for him, and at the same
time fearing in case he should attempt some evil against us, I beckoned
to Niceta to feign for a little along with me, and said to him: "Be
not angry with us, corruptible men, O you incorruptible God, but rather
accept our affection, and our mind willing to know who God is; for
we did not till now know who you are, nor did we perceive that you
are he whom we were seeking. '
15. Wild claims: Simon says he made a boy out
of the air
"As we spoke these and such like words with
looks suited to the occasion, this most vain fellow believed that
we were deceived; and being thereby the more elated, he added also
this: "I shall now be gracious to you, for the affection which you
bear towards me as God; for you loved me while you did not know me,
and were seeking me in ignorance. But I would not have you doubt that
this is truly to be God, when one is able to become small or great
as he pleases; for I am able to appear to man in whatever manner I
please. Now, then, I shall begin to unfold to you what is true. Once
on , I, by my power, turning air into water, and water again into
blood, and solidifying it into flesh, formed a new human creature
– a boy – and produced a much nobler work than God the Creator. For
he created a man from the earth, but I from air – a far more difficult
matter; and again I unmade him and restored him to air, but not until
I had placed his picture and image in my bed-chamber, as a proof and
memorial of my work. ' Then we understood that he spoke concerning
that boy, whose soul, after he had been slain by violence, he made
use of for those services which he required.
16. Peter's diagnosis: Simon is a hopeless
case of arrogance and delusion
But Peter, hearing these things, said with:
tears: "Greatly do I wonder at the infinite patience of God, and,
on the other hand, at the audacity of human rashness in some. For
what further reason can be found to persuade Simon that God judges
the unrighteous, since he persuades himself that he employs the obedience
of souls for the service of his crimes? But, in truth, he is deluded
by demons. Yet, although he is sure by these very things that souls
are immortal, and are judged for the deeds which they have done, and
although he thinks that he really sees those things which we believe
by faith; though, as I said, he is deluded by demons, yet he thinks
that he sees the very substance of the soul. How shall such a man,
I say, be brought to confess either that he acts wickedly while he
occupies such an evil position, or that he is to be judged for those
things which he has done, who, knowing the judgment of God, despises
it, and shows himself an enemy to God, and dares commit such horrid
things? Therefore it is certain, my brethren, that some oppose the
truth and religion of God, not because it appears that those who reason
can by no means stand with faith, but because they are either involved
in excess of wickedness, or prevented by their own evils, or elated
by the swelling of their heart, so that they do not even believe those
things which they think that they see with their own eyes.
17. "Most men have been made enemies of God,
through the devil"
"But, inasmuch as inborn affection towards
God the Creator seemed to suffice for salvation to those who loved
him, the enemy studies to pervert this affection in men, and to render
them hostile and ungrateful to their Creator. For I call heaven and
earth to witness, that if God permitted the enemy to rage as much
as he desires, all men should have perished long before now; but for
his mercy's sake God does not allow him. But if men would turn their
affection towards God, all would doubtless be saved, even if for some
faults they might seem to be corrected for righteousness But now the
most of men have been made enemies of God, whose hearts the wicked
one has entered, and has turned aside towards himself the affection
which God the Creator had implanted in them, that they might have
it towards him. But of the rest, who seemed for a you to be watchful,
the enemy, appearing in a phantasy of glory and splendor, and promising
them certain great and mighty things, has caused their mind and heart
to wander away from God; yet it is for some just reason that he is
permitted to accomplish these things."
18. The fault of men, even if deceived by the
wicked spirits
"To this Aquila answered: "How, then, are
men in fault, if the wicked one, transforming himself into the brightness
of light, promises to men greater things than the Creator himself
does?" Then Peter answered: "I think," he says "that nothing is more
unjust than this; and now listen while I tell you how unjust it is.
If your son, whom you have trained and nourished with all care, and
brought to man's estate, should be ungrateful to you, and should leave
you and go to another, whom perhaps he may have seen to be richer,
and should show to him the honour which he owed to you, and, through
hope of greater profit, should deny his birth, and refuse you your
paternal rights, would this seem to you right or wicked?" Then Aquila
answered: "It is manifest to all that it would be wicked." Then Peter
said: "If you say that this would be wicked among men, how much more
so is it in the case of God, who, above all men, is worthy of honour
from men; whose benefits we not only enjoy, but by whose means and
power it is that we began to be when we were not, and whom, if we
please, we shall obtain from him to be for ever in blessedness! In
order, therefore, that the unfaithful may be distinguished from the
faithful, and the pious from the impious, it has been permitted to
the wicked one to use those arts by which the affections of everyone
towards the true Father may be proved. But if there were in truth
some strange God, were it right to leave our own God, who created
us, and who is our Father and our Maker, and to pass over to another?"
"God forbid!" said Aquila. Then said Peter: "How, then, shall we say
that the wicked one is the cause of our sin, when this is done by
permission of God, that those may be proved and condemned in the day
of judgment, who, allured by greater promises, have abandoned their
duty towards their true Father and Creator; while those who have kept
the faith and the love of their own Father, even with poverty, if
so it has befallen, and with tribulation, may enjoy heavenly gifts
and immortal dignities in his kingdom But we shall expound these things
more carefully at another time. Meantime I desire to know what Simon
did after this."
19. The great disupte begins
And Niceta answered: "When he perceived
that we had found him out, having spoken to one another concerning
his crimes we left him, and came to Zacchaeus, telling him those same
things which we have now told to you. But he, receiving us most kindly,
and instructing us concerning the faith of our Lord Jesus Christ,
enrolled us in the number of the faithful." When Niceta had done speaking,
Zacchaeus, who had gone out a little before, entered, saying, "It
is you, O Peter, that yon proceed to the disputation; for a great
crowd, collected in the court of the house, is awaiting you, in the
midst of whom stands Simon, supported by many attendants." Then Peter,
when he heard this, ordering me to withdraw for the sake of prayer
(for I had not yet been washed from the sins which I had committed
in ignorance), said to the rest, "Brethren, let its pray that God,
for his unspeakable mercy through his Christ, would help me going
out on behalf of the salvation of men who have been created by him."
Having said this, at, it having prayed, he went forth to the court
of the house, in which a great multitude of people were assembled;
and when he saw them all looking intently on him in profound silence,
and Simon the magician standing in the midst of them like a standard-bearer,
he began in manner following.
20. Peter's opening speech: the Kingdom of
God, and righteousness
"Peace be to all of you who are prepared
to give your right hands to truth: for whosoever are obedient to it
seem indeed themselves to confer some favour on God; whereas they
do themselves obtain from him the gift of his greatest bounty, walking
in his paths of righteousness. Therefore the first duty of all is
to enquire, into the righteousness of God and his kingdom; his righteousness,
that we may be taught to act rightly; his kingdom, that we may know
what is the reward appointed for labour and patience; in which kingdom
there is indeed a bestowal of eternal good things on the good, but
on those who have acted contrary to the will of God, a worthy infliction
of penalties in proportion to the doings of everyone. It becomes you,
therefore, while you are here, – that is, while you are in the present
life, – to ascertain the will of God, while there is opportunity also
of doing it. For if anyone, before he amends his doings, wishes to
investigate concerning things which he cannot discover, such investigation
will be foolish and ineffectual. For the time is short, and the judgment
of God shall be occupied with deeds, not questions. Therefore before
all things enquire into this, what or how we must act that we may
merit to obtain eternal life.
21. Using this short life well, in order to
obtain eternal salvation
"For if we occupy the short time of this
life with vain and useless questions, we shall without doubt go into
the presence of God empty and void of good works, when, as I have
said, our works shall be brought into judgment. For everything has
its own you and place. This is the place, this the you of works; the
world to come, that of recompenses. That we may not therefore be entangled,
by changing the order of places and times, let us enquire, in the
first place, what is the righteousness of God; so that, like persons
going to set out on a journey, we may be filled with good works as
with abundant provision, so that we may be able to come to the kingdom
of God, as to a very great city. For to those who think aright, God
is manifest even by the operations of the world which he has made,
using the evidence of his creation; and therefore, since there ought
to be no doubt about God, we have now to enquire only about his righteousness
and his kingdom. But if our mind suggest to us to make any enquiry
concerning secret and hidden things before we enquire into the works
of righteousness, we ought to render to ourselves a reason, because
if acting well we shall merit to obtain salvation: then, going to
God chaste and clean, we shall be filled with the Holy Spirit, and
shall know all things that are secret and hidden, without any caviling
of questions; whereas now, even if anyone should spend the whole of
his life in enquiring into these things, he not only shall not be
able to find them, but shall involve himself in greater errors, because
he did not first enter through the way of righteousness, and strive
to reach the haven of life.
22. Righteousness means going the way of the
true Prophet, in purity of heart.
"And therefore I advise that his righteousness
be first enquired into, that, pursuing our journey through it, and
placed in the way of truth, we may be able to find the true Prophet,
running not with swiftness of foot, but with goodness of works, and
that, enjoying his guidance, we may be under no danger of mistaking
the way. For if under his guidance we shall merit to enter that city
to which we desire to come, all things concerning which we now enquire
we shall see with our eyes, being made, so to speak, heirs of all
things. Understand, therefore, that the way is this course of our
life; the travelers are those who do good works; the gate is the true
Prophet, of whom we speak; the city is the kingdom in which dwells
the Almighty Father, whom only those can see who are of pure heart.
Let us not then think the labour of this journey hard, because at
the end of it there shall be rest. For the true Prophet himself also
from the beginning of the world, through the course of time, hurries
to rest. For he is present with us at all times; and if at any you
it is necessary, he appears and corrects us, that he may bring to
eternal life those who obey him. Therefore this is my judgment, as
also it is the pleasure of the true Prophet, that enquiry should first
be made concerning righteousness, by those especially who profess
that they know God. If therefore anyone has anything to propose which
he thinks better, let him speak; and when he has spoken, let him hear,
but with patience and quietness: for in order to this at the first,
by way of salutation, I prayed for peace to you all."
23. Simon answers: "away with your peace! Fight
this debate manfully"
To this Simon answered: "We have no need
of your peace; for if there be peace and concord, we shall not be
able to make any advance towards the discovery of truth. For robbers
and debauchees have peace among themselves, and every wickedness agrees
with itself; and if we have met with this view, that for the sake
of peace we should give assent to all that is said, we shall confer
no benefit on the hearers; but. On the contrary, we shall impose on
them, and shall depart friends. Therefore, do not invoke peace, but
rather battle, which is the mother of peace; and if you can, exterminate
errors. And do not seek for friendship obtained by unfair admissions;
for this I would have you know, above all, that when two fight with
each other, then there will be peace when one has been defeated and
has fallen. And therefore fight as best you can, and do not expect
peace without war, which is impossible; or if it can be attained,
show us how."
24. Peter: yes, let the truth be sought, in
quietness and order
To this Peter answered: "Hear with all attention,
O men, what we say. Let us suppose that this world is a great plain,
and that from two states, whose kings are at variance with each other,
two generals were sent to fight: and suppose the general of the good
king gave this counsel, that both armies should without bloodshed
submit to the authority of the better king, whereby all should be
safe without danger; but that the opposite general should say, No,
but we must fight; that not he who is worthy, but who is stronger,
may reign, with those who shall escape; – which, I ask you, would
you rather choose? I doubt not but that you would give your hands
to the better king, with the safety of all. And I do not now wish,
as Simon says I do, that assent should be given for the sake of peace
to those things that are spoken amiss, but that truth be sought out,
with quietness and order.
25. Peter: the principles guiding this debate
"For some, in the contest of disputations,
when they perceive that their error is confuted, immediately begin,
for the sake of making good their retreat, to create a disturbance,
and to stir up strifes, that it may not be manifest to all that they
are defeated; and therefore I frequently ask that the investigation
of the matter in dispute may be conducted with all patience and quietness,
so that if perhaps anything seem to be not rightly spoken, it may
be allowed to go back over it, and explain it more distinctly. For
sometimes a thing may be spoken in one way and heard in another, while
it is either advanced too obscurely, or not attended to with sufficient
care; and on this account I desire that our conversation should be
conducted patiently, so that neither should the one snatch it away
from the other, nor should the unseasonable speech of one contradicting
interrupt the speech of the other; and that we should not cherish
the desire of finding fault, but that we should be allowed, as I have
said, to go over again what has not been clearly enough spoken, that
by fairest examination the knowledge of the truth may become clearer.
For we ought to know, that if anyone is conquered by the truth, it
is not he that is conquered, but the ignorance which is in him, which
is the worst of all demons; so that he who can drive it out receives
the palm of salvation. For it is our purpose to benefit the hearers,
not that we may conquer badly, but that we may be well conquered for
the acknowledgment of the truth. For if our speech be actuated by
the desire of seeking the truth, even although we shall speak anything
imperfectly through human frailty, God in his unspeakable goodness
will fill up secretly in the understandings of the hearers those things
that are lacking. For he is righteous; and according to the purpose
of everyone, he enables some to find easily what they seek, while
to others he renders even that obscure which is before their eyes.
Since, then, the way of God is the way of peace, let us with peace
seek the things which are God's. If anyone has anything to advance
in answer to this, let him do so; but if there is no one who wishes
to answer, I shall begin to speak, and I myself shall bring forward
what another may object to me, and shall refute it."
26. Simon's interruption: "No shabby tricks,
just to please the listeners!"
When therefore Peter had begun to continue
his discourse, simon, interrupting his speech, said: "Why do you hasten
to speak whatever you please? I understand your tricks. You wish to
bring forward those matters whose explanation you have well studied,
that you may appear to the ignorant crowd to be speaking well; but
I shall not allow you this subterfuge. Now therefore, since you promise,
as a brave man, to answer to all that anyone chooses to bring forward,
be pleased to answer me in the first place." Then Peter said: "I am
ready, only provided that our discussion may be with peace." Then
Simon said: "Do not you see, O simpleton, that in pleading for peace
you act in opposition to your Master, and that what you propose is
not suitable to him who promises that he will overthrow ignorance?
Or, if you are right in asking peace from the audience, then your
Master was wrong in saying, "I have not come to send peace on earth,
but a sword. For either you say well, and he not well; or else, if
your Master said well, then you not at all well: for you do not understand
that your statement is contrary to his, whose disciple you profess
yourself to be."
27. Cut and thrust: did Jesus bring peace or
the sword?
Then Peter: "Neither he who sent me did
amiss in sending a sword on the earth, nor do I act contrary to him
in asking peace of the hearers. But you both unskillfully and rashly
find fault with what you do not understand: for you have heard that
the Master came not to send peace on earth; but that he also said,
"Blessed are the peace-makers, for they shall be called the very sons
of God," you have not heard. Therefore my sentiments are not different
from those of the Master when I recommend peace, to the keepers of
which he assigned blessedness." Then Simon said: "In your desire to
answer for your Master, O Peter, you have brought a much more serious
charge against him, if he himself came not to make peace, yet enjoined
on others to keep it. Where, then, is the consistency of that other
saying of his, "it is enough for the disciple that he be as his master?
""
28. Peter, on the consistency of Christ's teaching
To this Peter answered: "Our Master, who
was the true Prophet, and ever mindful of himself, neither contradicted
himself, nor enjoined on us anything different from what himself practiced.
For whereas he said, "I am not come to send peace on earth, but a
sword; and from now on you shall see father separated from son, son
from father, husband from wife and wife from husband, mother from
daughter and daughter from mother, brother from brother, father-in-law
from daughter-in-law friend from friend,' all these contain the doctrine
of peace; and; will tell you how. At the beginning of his preaching,
as wishing to invite and lead all to salvation, and induce them to
bear patiently labours and trials, he blessed the poor, and promised
that they should obtain the kingdom of heaven for their endurance
of poverty, in order that under the influence of such a hope they
might bear with equanimity the weight of poverty, despising covetousness;
for covetousness is one, and the greatest, of most pernicious sins.
But he promised also that the hungry and the thirsty should be satisfied
with the eternal blessings of righteousness, in order that they might
bear poverty patiently, and not be led by it to undertake any unrighteous
work. In the same way. Also, he said that the pure in heart are blessed,
and that thereby they should see God, in order that everyone desiring
so great a good might keep himself from evil and polluted thoughts.
29. What Jesus approved, and what he opposed,
according to Peter
"Thus, therefore, our Master, inviting his
disciples to patience, impressed on those who the blessing of peace
was also to be preserved with the labour of patience. But, on the
other hand, he mourned over those who lived in riches and luxury,
who bestowed nothing on the poor; proving that they must render an
account, because they did not pity their neighbours, even when they
were in poverty, whom they ought to I love as themselves. And by such
sayings as these he brought some indeed to obey him, but others he
rendered hostile. The believers therefore, and the obedient, he charges
to have peace among themselves. And says to them, "Blessed are the
peacemakers, for they shall be called the very sons of God. ' But
to those who not only did not believe, but set themselves in opposition
to his doctrine, he proclaims the war of the word and of confutation,
and says that "from now on you shall see son separated from father,
and husband from wife, and daughter from mother. And brother from
brother, and daughter-in-law from mother-in-law, and a man's foes
shall be they of his own house. ' For in every house, when there begins
to be a difference betwixt believer and unbeliever, there is necessarily
a contest: the unbelievers, on the one hand. Fighting against the
faith; and the believers on the other, confuting the old error and
the vices of sins in them.
30. He brought peace, to the children of peace;
but "Shake off the dust", too.
"In the same way, also, during the last
period of his teaching, he wages war against the scribes and Pharisees,
charging them with evil deeds and unsound doctrine, and with hiding
the key of knowledge which they had handed down to them from Moses,
by which the gate of the heavenly kingdom might be opened. But when
our Master sent us forth to preach, he commanded as, that into whatever
city or house we should enter, we should say, "Peace be to this house.
' "And if,' said He, "a son of peace be there, your peace shall come
on him; but if there be not, your peace shall return to you. ' Also
that, going out from that house or city, we should shake off on them
the very dust which adhered to our feet. But it shall be more tolerable
for the land of Sodom and Gomorrah in the day of judgment than for
that city or house. ' This indeed he commanded to be done at length,
if first the word of truth be preached in the city or house, whereby
they who receive the faith of the truth may become sons of peace and
sons of God; and those who will not receive it may be convicted as
enemies of peace and of God.
31. We first offer peace, that the Gospel may
be heard
"Thus, therefore, we, observing the commands
of our Master, first offer peace to our hearers, that the way of salvation
may be known without any tumult. But if anyone do not receive the
words of peace, nor acquiesce in the truth, we know how to direct
against him the war of the word, and to rebuke him sharply by confuting
his ignorance and charging home on him his sins. Therefore of necessity
we offer peace, that if anyone is a son of peace, our peace may come
on him; but from him who makes himself an enemy of peace, our peace
shall return to ourselves. We do not therefore, as you say, propose
peace by agreement with the wicked, for indeed we should immediately
have given you the right hand; but only in order that, through our
discussing quietly and patiently, it might be more easily ascertained
by the hearers which is the true speech. But if you differ and disagree
with yourself, how shall you stand? He must of necessity fall who
is divided in himself; "for every kingdom divided against itself shall
not stand. ' If you have anything to say to this, say on."
32. The contradictions in Jesus' teaching,
according to Simon
Then said Simon: "I am astonished at your
folly. For you so propound the words of your Master, as if it were
held to be certain concerning him that he is a prophet; while I can
very easily prove that he often contradicted himself. In short, I
shall refute you from those words which you have yourself brought
forward. For you say, that he said that every kingdom or every city
divided in itself shall not stand; and elsewhere you say, that he
said that he would send a sword, that he might separate those who
are in one house, so that son shall be divided from father, daughter
from mother, brother from brother; so that if there be five in one
house, three shall be divided against two, and two against three.
If, then, everything that is divided falls, he who makes divisions
furnishes causes of falling; and if he is such, assuredly he is wicked.
Answer this if you can."
33. The prophetic authority of Jesus, through
which his apostles preach
Then Peter: "Do not rashly take exception,
O Simon, against the things which you do not understand. In the first
place, I shall answer your assertion, that I set forth the words of
my Master, and from them resolve matters about which there is still
doubt. Our Lord, when he sent us apostles to preach, enjoined us to
teach all nations the things which were committed to us. We cannot
therefore speak those things as they were spoken by himself. For our
commission is not to speak, but to teach those things, and from them
to show how everyone of them rests on truth. Nor, again, are we permitted
to speak anything of our own. For we are sent; and of necessity he
who is sent delivers the message as he has been ordered, and sets
forth the will of the sender. For if I should speak anything different
from what he who sent me enjoined me, I should be a false apostle,
not saying what I am commanded to say, but what seems good to myself.
Whoever does this, evidently wishes to show himself to be better than
he is by whom he is sent, and without doubt is a traitor. If, on the
contrary, he keeps by the things that he is commanded, and brings
forward most clear assertions of them, it will appear that he is accomplishing
the work of an apostle; and it is by striving to fulfill this that
I displease you. Blame me not, therefore, because I bring forward
the words of him who sent me. But if there is anything in those who
is not fairly spoken, you have liberty to confute me; but this can
in no way be done, for he is a prophet, and cannot be contrary to
himself. But if you do not think that he is a prophet, let this be
first enquired into."
34. Order of proof
Then said Simon: "I have no need to learn
this from you, but how these things agree with one another. For if
he shall be shown to be inconsistent, he shall be proved at the same
time not to be a prophet." Then says Peter: "But if I first show him
to be a prophet, it will follow that what seems to be inconsistency
is not such. For no one can be proved to be a prophet merely by consistency,
because it is possible for many to attain this; but if consistency
does not make a prophet, much more inconsistency does not. Because,
therefore, there are many things which to some seem inconsistent,
which yet have consistency in them on a more profound investigation;
as also other things which seem to have consistency, but which, being
more carefully discussed, are found to be inconsistent; for this reason
I do not think there is any better way to judge of these things than
to ascertain in the first instance whether he be a prophet who has
spoken those things which appear to be inconsistent. For it is evident
that, if he be found a prophet, those things which seem to be contradictory
must have consistency, but are misunderstood. Concerning these things,
therefore, proofs will be properly demanded. For we apostles are sent
to expound the sayings and affirm the judgments of him who has sent
us; but we are not commissioned to say anything of our own, but to
unfold the truth, as I have said, of his words."
35. How error cannot stand with truth
Then Simon said: "Instruct us, therefore,
how it can be consistent that he who causes divisions, which divisions
cause those who are divided to fall, can either seem to be good, or
to have come for the salvation of men." Then Peter said: "I will tell
you how our Master said that every, kingdom and every house divided
against itself cannot stand; and whereas he himself did this, see
how it makes for salvation. By the word of truth he certainly divides
the kingdom of the world, which is founded in error, and every home
in it, that error may fall, and truth may reign. But if it happen
to any house, that error, being introduced by anyone, divides the
truth, then, where error has gained a footing, it is certain that
truth cannot stand." Then Simon said: "But it is uncertain whether
your master divides error or truth." Then Peter: "That belongs to
another question; but if you are agreed that everything which is divided
falls, it remains that I show, if only you will hear in peace, that
our Jesus has divided and dispelled error by teaching truth."
36. Altercation
Then said Simon: "Do not repeat again and
again your talk of peace, but expound briefly what it is that you
think or believe." Peter answered: "Why are you afraid of hearing
frequently of peace? or do you not know that peace is the perfection
of law? For wars and disputes spring from sins; and where there is
no sin, there is peace of soul; but where there is peace, truth is
found in disputations, righteousness in works." Then Simon: "You seem
to me not to be able to profess what you think." Then Peter: "I shall
speak, but according to my own judgment, not under constraint of your
tricks. For I desire that what is salutary and profitable be brought
to the knowledge of all and therefore I shall not delay to state it
as briefly as possible. There is one God; and he is the Creator of
the world. A righteous judge, rendering to everyone at some time or
other according to his deeds. But now for the assertion of these things
I know that countless thousands of words can be called forth."
37. Simon's subtleTY
Then Simon said: "I admire, indeed, the
quickness of your wit, yet I do not embrace the error of your faith.
For you have wisely foreseen that you may be contradicted; and you
have even politely confessed, that for the assertion of these things
countless thousands of words will be called forth, for no one agrees
with the profession of your faith. In short, as to there being one
God, and the world being his work, who can receive this doctrine?
Neither, I think, anyone of the Pagans, even if he be an unlearned
man, and certainly no one of the philosophers; but not even the rudest
and most wretched of the Jews, nor I myself, who am well acquainted
with their law." Then Peter said: "Put aside the opinions of those
who are not here, and tell us face to face what is your own." Then
Simon said: "I can state what I really think; but this consideration
makes me reluctant to do so, that if I say what is neither acceptable
to you, nor seems right to this unskilled rabble, you indeed, as confounded,
will immediately shut your ears, that they may not he polluted with
blasphemy, indeed, and will take to flight because yon cannot find
an answer; while the unreasoning populace will assent to you, and
embrace you as one teaching those things which are commonly received
among them; and will curse me, as professing things new and unheard
of, and instilling my error into the minds of others."
38. Simon's creed
Then Peter: "Are not you making use of long
preambles, as you accused us of doing, because you have no truth to
bring forward? or if you have, begin without circumlocution, if you
have so much confidence. And if, indeed, what you say be displeasing
to anyone of the hearers, he will withdraw; and those who remain shall
be compelled by your assertion to approve what is true. Begin, therefore,
to expound what seems to yon to be right." Then Simon said: "I say
that there are many gods; but that there is one incomprehensible and
unknown to all, and that he is the God of all these gods." Then Peter
answered: "This God whom you assert to he incomprehensible and unknown
to all, can you prove his existence from the Scriptures of the Jews,
which are held to be of authority, or from some others of which we
are all ignorant, or from the Greek authors, or from your own writings?
Certainly you are at liberty to speak from whatever writings you please,
yet so that you first show that they are prophetic; for so their authority
will be held without question."
39. Argument for polytheism
Then Simon said: "I shall make use of assertions
from the Law of the Jews only. For it is manifest to all who take
interest in religion, that this law is of universal authority, yet
that everyone receives the understanding of this law according to
his own judgment. For it has so been written by him who created the
world, that the faith of things is made to depend on it. Whence, whether
anyone wishes to bring forward truth, or anyone to bring forward falsehood,
no assertion will be received without this law. Inasmuch, therefore,
as my knowledge is most fully in accordance with the law, I rightly
declared that there are many gods, of whom one is more eminent than
the rest, and incomprehensible, even he who is God of gods. But that
there are many gods, the Law itself informs me. For, in the first
place, it says this in the passage where one in the figure of a serpent
speaks to Eve, the first woman, "On the day you eat of the tree of
the knowledge of good and evil, you shall be as gods, that is, as
those who made man; and after they have tasted of the tree, God himself
testifies, saying to the rest of the gods, "Behold, Adam is become
as one of us;' thus, therefore, it is manifest that there were many
gods engaged in the making of man. Also, whereas at the first God
said to the other gods, "Let us make man after our image and likeness;'
also his saying, "Let us drive him out;' and again, "Come, let us
go down, and confound their language;' all these things indicate that
there are many gods. But this also is written, "You shall not curse
the gods, nor curse the chief of your people;' and again this writing,
"God alone led them, and there was no strange God with them,' shows
that there are many gods. There are also many other testimonies which
might be adduced from the law, not only obscure, but plain, by which
it is taught that there are many gods. One of these was chosen by
lot, that he might be the God of the Jews. But it is not of him that
I speak, but of that God who is also his God, whom even the Jews themselves
did not know. For he is not their God, but the God of those who know
him."
40. Peter's answer
When Peter had heard this, he answered:
"Fear nothing, simon: for you see, we have neither shut our ears,
nor fled; but we answer with words of truth to those things which
you have spoken falsely, asserting this first, that there is one God,
even the God of the Jews, who is the only God, the Creator of heaven
and earth, who is also the God of all those whom you call gods. If,
then, I shall show you that none is superior to him, but that he himself
is above all, you will confess that your error is above all." Then
Simon said: "Why, indeed, though I should be unwilling to confess
it, would not the hearers who stand by charge me with unwillingness
to profess the things that are true?"
41. The answer, continued
"Listen, then," says Peter, "that you may
know, first of all, that even if there are many gods, as you say,
they are subject to the God of the Jews, to whom no one is equal,
than whom no one can be greater; for it is written that the prophet
Moses thus spoke to the Jews: "The Lord your God is the God of gods,
and the Lord of lords, the great God. ' Thus, although there are many
that are called gods, yet he who is the God of the Jews is alone called
the God of gods. For not everyone who is called God is necessarily
God. Indeed, even Moses is called a God to Pharaoh, and it is certain
that he was a man; and judges were called gods, and it is evident
that they were mortal. The idols also of the Gentiles are called gods,
and we all know that they are not; but this has been inflicted as
a punishment on the wicked, that because they would not acknowledge
the true God, they should regard as God whatever form or image should
occur to them. Because they refused to receive the knowledge of the
One who, as I said, is God of all, therefore it is permitted to them
to have as gods those who can do nothing for their worshippers. For
what can either dead images or living creatures confer on men, since
the power of all things is with One?
42. Guardian angels
"Therefore the name God is applied in three
ways: either because he to whom it is given is truly God, or because
be is the servant of him who is truly; and for the honour of the sender,
that his authority may be full, he that is sent is called by the name
of him who sends, as is often done in respect of angels: for when
they appear to a man, if he is a wise and intelligent man, he asks
the name of him who appears to him, that he may acknowledge at once
the honour of the sent, and the authority of the sender. For every
nation has an angel, to whom God has committed the government of that
nation; and when one of these appears, although he be thought and
called God by those over whom he presides, yet, being asked, he does
not give such testimony to himself. For the Most High God, who alone
holds the power of all things, has divided all the nations of the
earth into seventy-two parts, and over these he has appointed angels
as princes. But to the one among the archangels who is greatest, was
committed the government of those who, before all others, received
the worship and knowledge of the Most High God. But holy men also,
as we have said, are made gods to the wicked, as having received the
power of life and death over them, as we mentioned above with respect
to Moses and the judges. Therefore it is also written concerning them,
"You shall not curse the gods, and you shall not curse the prince
of your people. ' Thus the princes of the several nations are called
gods. But Christ is God of princes, who is Judge of all. Therefore
neither angels, nor men, nor any creature, can be truly gods, since
they are placed under authority, being created and changeable: angels,
for they were not, and are; men, for they are mortal; and every creature,
for it is capable of dissolution, if only he dissolve it who made
it. And therefore he alone is the true God, who not only himself lives,
but also bestows life on others, which he can also take away when
it pleass him.
43. No God but Yahwen
"Therefore the Scripture exclaims in name
of the God of the Jews, saying, "Behold, behold, seeing that I am
God, and there is none else besides me, I will kill, and I will make
alive; I will smite, and I will heal; and there is none who can deliver
out of my hands. ' See therefore how, by some inexpressible virtue,
the Scripture, opposing the future errors of those who should affirm
that either in heaven or on earth there is any other God besides him
who is the God of the Jews, decides thus: "The Lord your God is one
God, in heaven above, and in the earth beneath; and besides him there
is none else. ' How, then, have you dared to say that there is any
other God besides him who is the God of the Jews? And again the Scripture
says, "Behold, to the Lord your God belong the heaven, and the heaven
of heavens, the earth, and all things that are in them: nevertheless
I have chosen your fathers, that I might love them, and you after
them. ' Thus that judgment is supported by the Scripture on every
side, that he who created the world is the true and only God.
44. The serpent, the author of polytheism
"But even if there be others, as we have
said, who are called gods, they are under the power of the God of
the Jews; for thus says the Scripture to the Jews, "The Lord our God,
he is God of gods, and Lord of lords. ' him alone the Scripture also
commands to be worshipped, saying, "You shall worship the Lord your
God, and him only shall you serve;' and, "Hear, O lsrael: the Lord
your God is one God. ' Yes, also the saints, filled with the Spirit
of God, and bedewed with the drops of his mercy, cried out, saying,
"Who is like you among the gods? O Lord, who is like you?' And again,
"Who is God, but the Lord; and who is God, but our Lord?' Therefore
Moses, when he saw that the people were advancing, by degrees initiated
them in the understanding of the monarchy and the faith of one God,
as he says in the following words: "You shall not make negation of
the names of other gods;' doubtless remembering with what penalty
the serpent was visited, which had first named gods. For it is condemned
to feed on dust, and is judged worthy of such food, for this reason.
That it first of all introduced the name of gods into the world. But
if you also wish to introduce many gods, see that you partake not
the serpent's doom.
45. Polytheism inexcusable
"For be sure of this. That you shall not
have us participators in this attempt; nor will we suffer ourselves
to be deceived by you. For it will not serve us for an excuse in the
judgment, if we say that you deceived us; because neither could it
excuse the first woman, that she had unhappily believed the serpent;
but she was condemned to death, because she believed badly. For this
reason therefore, Moses, also commending the faith of one God to the
people, says, "Take heed to yourself, that you be not seduced from
the Lord your God. ' Observe that he makes use of the same word which
the first woman also made use of in excusing herself, saying that
she was seduced; but it profited her nothing. But over and above all
this, even if some true prophet should arise, who should perform signs
and miracles, but should wish to persuade us to worship other gods
besides the God of the Jews, we should never be able to believe him.
For so the divine law has taught us, handing down a secret injunction
more purely by means of tradition, for thus it says: "If there arise
among you a prophet, or one dreaming a dream, and give you signs or
wonders, and these signs or wonders come to pass, and he say to you,
Let us go and worship strange gods, whom you know not; you shall not
hear the words of that prophet, nor the dream of that dreamer, because
proving he has proved you, that he may see if you love the "Lord your
God. '
46. Christ acknowledged the God of the Jews
"Therefore also our Lord, who performed
signs and wonders, preached the God of the Jews; and therefore we
are right in believing what he preached. But as for you, even if you
were really a prophet, and performed signs and wonders, as you promise
to do, if you were to announce other gods besides him who is the true
God, it would be manifest that you were raised up as a trial to the
people of God; and therefore you can by no means be believed. For
he alone is the true God, who is the God of the Jews; and for this
reason our Lord Jesus Christ did not teach those who they must enquire
after God, for him they knew well already, but that they must seek
his kingdom and righteousness, which the scribes and Pharisees, having
received the key of knowledge, had not shut in, but shut out. For
if they had been ignorant of the true God, surely he would never have
left the knowledge of this thing, which was the chief of all, and
blamed them for small and little things, as for enlarging their fringes,
and claiming the uppermost rooms in feasts, and praying standing in
the highways, and such like things; which assuredly, in comparison
of this great charge, ignorance of God, seem to be small and insignificant
matters."
47. Simon's objection
To this Simon replied: "From the words of
your master I shall refute you, because even he introduces to all
men a certain God who was known. For although both Adam knew the God
who was his Creator, and the maker of the world; and Enoch knew him,
inasmuch as he was translated by him; and Noah, since he was ordered
by him to construct the ark; and although Abraham, and Isaac, and
Jacob, and Moses, and all, even every people and all nations, know
the maker of the world, and confess him to be a God, yet your Jesus,
who appeared long after the patriarchs, says: "No one knows the Son,
but the Father; neither knows anyone the Father, but the Son, and
he to whom the Son has been pleased to reveal him. ' Thus, therefore,
even your Jesus confesses that there is another God, incomprehensible
and unknown to all.
48. Peter's answer
Then Peter says: "You do not perceive that
you are making statements in opposition to yourself. For if our Jesus
also knows him whom you call the unknown God. Then he is not known
by you alone. Yes, if our Jesus knows him, then Moses also, who prophesied
that Jesus should come, assuredly could not himself be ignorant of
him. For he was a prophet; and he who prophesied of the Son doubtless
knew the Father. For if it is in the option of the Son to reveal the
Father to whom he will, then the Son, who has been with the Father
from the beginning, and through all generations, as he revealed the
Father to Moses, so also to the other prophets; but if this be so,
it is evident that the Father has not been unknown to any of them.
But how could the Father be revealed to you, who do not believe in
the Son, since the Father is known to none except him to whom the
Son is pleased to reveal him? But the Son reveals the Father to those
who honour the Son as they honour the Father."
49. The supreme lighT
Then Simon said: "Remember that you said
that God has a son, which is doing him wrong; for how can he have
a son, unless he is subject to passions, like men or animals? But
on these points there is not time now to show your profound folly,
for I hasten to make a statement concerning the immensity of the supreme
light; and so now listen. My opinion is, that there is a certain power
of immense and inexpressible light, whose greatness may be held to
be incomprehensible, of which power even the maker of the world is
ignorant, and Moses the lawgiver, and Jesus your master."
50. Simon's presumption
Then Peter: "Does it not seem to you to
be madness, that anyone should take on himself to assert that there
is another God than the God of all; and should say that he supposes
there is a certain power, and should presume to affirm this to others,
before he himself is sure of what he says? Is anyone so rash as to
believe your words, of which he sees that you are yourself doubtful,
and to admit that there is a certain power unknown to God the Creator,
and to Moses, and the prophets, and the law, and even to Jesus our
Master, which power is so good, that it will not make itself known
to any but to one only, and that one such a person as you! Then, further,
if that is a new power, why does it not confer on us some new sense,
in addition to those five which we possess, that by that new sense.
Bestowed on us by it, we may be able to receive and understand itself
which is new? Or if it cannot bestow such a sense on us, how has it
bestowed it on you? Or if it has revealed itself to you, why not also
to us? But if you of yourself understand things which not even the
prophets were able to perceive or understand, come, tell us what each
one of us is thinking now; for if there is such a spirit in you that
you know those things which are above the heavens, which are unknown
to all, and incomprehensible by all, much more easily do you know
the thoughts of men on the earth. But if you cannot know the thoughts
of us who are standing here, how can you say that you know those things
which, you assert, are known to none?
51. The sixth sense
"But believe me, that you could never know
what light is unless you had received both vision and understanding
from light itself; so also in other things. Hence, having received
understanding, you are framing in imagination something greater and
more sublime, as if dreaming, but deriving all your hints from those
five senses, to whose Giver you are unthankful. But be sure of this,
that until you find some new sense which is beyond those five which
we all enjoy, you cannot assert the existence of a new God." Then
Simon answered: "Since all things that! exist are in accordance with
those five senses, that power which is more excellent than all cannot
add anything new." Then Peter said: "It is false; for there is also
a sixth sense, namely that of foreknowledge: for those five senses
are capable of knowledge, but the sixth is that of foreknowledge:
and this the prophets possessed. How, then, can you know a God who
is unknown. To all, who do not know the prophetic sense, which is
that of prescience?" Then Simon began to say: "This power of which
I speak, incomprehensible and more excellent than all, yes, even than
that God who made the world, neither any of the angels has known,
nor of the demons, nor of the Jews, no, nor any creature which subsists
by means of God the Creator. How, then, could that Creator's law teach
me that which the Creator himself did not know, since neither did
the Law itself know it, that it might teach it?"
52. Reductio ad absurdum
Then Peter said: "I wonder how you have
been able to learn more from the Law than the Law was able to know
or to teach; and how you say that you adduce proofs from the Law of
those things which you are pleased to assert, when you declare that
neither the law, nor he who gave the Law – that is, the Creator of
the world – knows those things of which you speak! But this also I
wonder at, how you, who alone know these things, should be standing
here now with us all, circumscribed by the limits of this small court."
Then Simon, seeing Peter and all the people laughing, said: "Do you
laugh, Peter, while so great and lofty matters are under discussion?"
Then said Peter: "Be not enraged, simon, for we are doing no more
than keeping our promise: for we are neither shutting our ears, as
you said, nor did we take to flight as soon as we heard you propound
your unutterable things; but we have not even stirred from the place.
For indeed you do not even propound things that have any resemblance
to truth, which might to a certain extent frighten us. Yet, at all
events, disclose to us the meaning of this saying, how from the Law
you have learned of a God whom the Law itself does not know. And of
whom he who gave the Law is ignorant." Then Simon said: "If you have
done laughing, I shall prove it by clear assertions." Then Peter said:
"Assuredly I shall give over, that I may learn from you how you have
learned from the Law what neither the Law nor the God of the Law himself
knows."
53. Simon's blasphemy
Then says Simon: "Listen: it is manifest
to all, and ascertained in a way of which no account can be given,
that there is one God, who is better than all, from whom all that
is took its beginning; whence also of necessity, all things that are
after him are subject to him, as the chief and most excellent of all.
When, therefore, I had ascertained that the God who created the world,
according to what the Law teachers, is in many respects weak, whereas
weakness is utterly incompatible with a perfect God, and I saw that
he is not perfect, I necessarily concluded that there is another God
who is perfect. For this God, as I have said, according to what the
writing of the Law teaches, is shown to be weak in many things. In
the first place, because the man whom he formed was not able to remain
such as be had intended him to be; and because he cannot be good who
gave a law to the first man, that he should eat of all the trees of
paradise, but that he should not touch the tree of knowledge; and
if be should eat of it, be should die. For why should he forbid him
to eat, and to know what is good and what evil, that, knowing, he
might shun the evil and choose the good? But this he did not permit;
and because he did eat in violation of the commandment, and discovered
what is good, and learned for the sake of honour to cover his nakedness
(for he perceived it to be improper to stand naked before his Creator),
he condemns to death him who had learned to do honour to God, and
curses the serpent who had shown him these things. But truly, if man
was to be injured by this means, why did he place the cause of injury
in paradise at all? But if that which he placed in paradise was good,
it is not the part of one that is good to restrain another from good.
54. How Simon Learned from the Law what the
Law does not teach
"Thus then, since he who made man and the
world is, according to what the Law relates, imperfect, we are given
to understand, without doubt, that there is another who is perfect.
For it is of necessity that there be one most excellent of all, on
whose account also every creature keeps its rank. Whence also I, knowing
that it is every way necessary that there be some one more benignant
and more powerful than that imperfect God who gave the law, understanding
what is perfect from comparison of the imperfect, understood even
from the Scripture that God who is not mentioned there. And in this
way I was able, O Peter, to learn from the Law what the Law did not
know. But even if the Law had not given indications from which it
might be gathered that the God who made the world is imperfect, it
was still possible for me to infer from those evils which are done
in this world, and are not corrected, either that its Creator is powerless,
if be cannot correct what is done amiss; or else, if he does not wish
to remove the evils, that he is himself evil; but if he neither can
nor will, that he is neither powerful nor good. And from this it cannot
but be concluded that there is another God more excellent and more
powerful than all. If you have anything to say to this, say on."
55. Simon's objections turned against himself
Peter answered: "O Simon, they tend to conceive
such absurdities against God who do not read the Law with the instruction
of masters, but account themselves teachers, and think that they can
understand the law, though he has not explained it to them who has
learned of the Master. Nevertheless now, that we also may seem to
follow the book of the Law according to your apprehension of it; inasmuch
as you say that the Creator of the world is shown to be both impotent
and evil, how is it that you do not see that that power of yours,
which you say is superior to all, fails and lies under the very same
charges? For the very same thing may be said of it, that it is either
powerless, since it does not correct those things which here are done
amiss; or if it can and will not, it is evil; or if it neither can
nor will, then it is both impotent and imperfect. Whence that new
power of yours is not only found liable to a similar charge, but even
to a worse one, if, in addition to all these things, it is believed
to be, when it is not. For he who created the world, his existence
is manifest by his very operation in creating the world, as you yourself
also confess. But this power which you say that you alone know, affords
no indication of itself, by which we might perceive, at least, that
it is, and subsists.
56. No God above the Creator
"What kind of conduct, then, would it be
that we should forsake God, in whose world we live and enjoy all things
necessary for life, and follow I do not know whom, from whom we not
only obtain no good, but cannot even know that he exists? Nor truly
does he exist. For whether you call him light, and brighter than that
light which we see, you borrow that very name from the Creator of
the world; or whether you say that he is a substance above all, you
derive from him the idea with enlargement of speech. Whether you make
mention of mind, or goodness, or life, or whatever else, you borrow
the words from him. Since, then, you have nothing new concerning that
power you speak of, not only as regards understanding, but even in
respect of naming him, how do you introduce a new God, for whom you
cannot even find a new name? For not only is the Creator of the world
called a Power, but even the ministers of his glory, and all the heavenly
host. Do you not then think it better that we should follow our Creator
God, as a Father who trains us and endows us as he knows how? But
if, as you say, there be some God more benignant than all, it is certain
that he will not be angry with us; or if he be angry, he is evil.
For if our God is angry and punishes, he is not evil, but righteous,
for he corrects and amends his own sons. But he who has no concern
with us, if he shall punish us, how should he be good? Inflicting
punishments on us because we have not been drawn by vain imaginations
to forsake our own Father and follow him, how can you assert that
he is so good, when he cannot be regarded as even just?"
57. Simon's inconsistency
Then Simon: "Do you so far err, Peter, as
not to know that our souls were made by that good God, the most excellent
of all, but they have been brought down as captives into this world?"
To this Peter answered: "Then he is not unknown by all, as you said
a little while ago; and yet how did the good God permit his souls
to be taken captive, if he be a power over all?" Then Simon said:
"He sent God the Creator to make the world; and he, when he had made
it, gave out that himself was God." Then Peter said: "Then be is not,
as you said, unknown to him who made the world; nor are souls ignorant
of him, if indeed they were stolen away from him. To whom, then, can
he be unknown, if both the Creator of the world know him, as having
been sent by him; and all souls I know him, as baring been violently
withdrawn from him? Then, further, I wish you would tell us whether
he who sent the Creator of the world did not know that he would not
keep faith? For if he did not know it, then he was not prescient;
while if he foreknew it, and suffered it, he is himself guilty of
this deed, since he did not prevent it; but if he could not, then
he is not omnipotent. But if, knowing it as good, he did not prohibit
it, he is found to be better, who presumed to do that which he who
sent him did not know to be good."
58. Simon's God unjust
Then Simon said: "He receives those who
will come to him, and does them good." Peter answered: "But there
is nothing new in this; for he whom you acknowledge to be the Creator
of the world also does so." Then Simon: "But the good God bestows
salvation if he is only acknowledged; but the Creator of the world
demands also that the Law be fulfilled." Then said Peter: "He saves
adulterers and men-slayers, if they know him; but good, and sober,
and merciful persons, if they do not know him, in consequence of their
having no information concerning him, he does not save! Great and
good truly is he whom you proclaim, who is not so much the Saviour
of the evil, as he is one who shows no mercy to the good." Then Simon:
"It is truly very difficult for man to know him, as long as he is
in the flesh; for blacker than all darkness, and heavier than all
clay, is this body with which the soul is surrounded." Then says Peter:
"That good God of yours demands things which are difficult; but he
who is truly God seeks easier things. Let him then, since he is so
good, leave us with our Father and Creator; and when once we depart
from the body, and leave that darkness that you speak of, we shall
more easily know him; and then the soul shall better understand that
God is its Creator, and shall remain with him, and shall no more be
harassed with diverse imaginations; nor shall wish to betake itself
to another power, which is known to none but Simon only, and which
is of such goodness that no one can come to it, unless he be first
guilty of impiety towards his own father! I do not know how this power
can be called either good or just, which no one can please except
by acting impiously towards him by whom he was made!"
59. The Creator our Father,
Then Simon: "It is not impious for the sake
of greater profit and advantage to rice to him who is of richer glory."
Then Peter: "If, as you say, it is not impious to flee to a stranger,
it is at all events much more pious to remain with our own father,
even if he be poor. But if you do not think it impious to leave our
father, and flee to another, as being better than he; and you do not
believe that our Creator will take this amiss; much more the good
God will not be angry, because, when we were strangers to him, we
have not fled to him, but have remained with our own Creator. Yes,
I think he will rather commend us the more for this, that we have
kept faith with God our Creator; for he will consider that, if we
had been his creatures, we should never have been seduced by the allurements
of any other to forsake him. For if anyone, allured by richer promises,
shall leave his own father and betake himself to a stranger, it may
be that he will leave him in his turn, and go to another who shall
promise him greater things, and this the rather because he is not
his son, since he could leave even him who by nature was his father."
Then Simon said: "But what if souls are from him, and do not know
him, and he is truly their father?"
60. The Creator the supreme God
Then Peter said: "You represent him as weak
enough. For if, as you say, he is more powerful than all, it can never
be believed the weaker wrenched the spoils from the stronger. Or if
God the Creator was able by violence to bring down souls into this
world, how can it be that, when they are separated from the body and
freed from the bonds of captivity, the good God shall call them to
the sufferance of punishment, on the ground that they, either through
his remissness or weakness, were dragged away to this place, and were
involved in the body, as in the darkness of ignorance? You seem to
me not to know what a father and a God is: but I could tell you both
whence souls are, and when and how they were made; but it is not permitted
to me now to disclose these things to you, who are in such error in
respect of the knowledge of God." Then said Simon: "A time will come
when you shall be sorry that you did not understand me speaking of
the inexpressible power." Then said Peter: "Give us then, as I have
often said, as being yourself a new God, or as having yourself come
down from him, some new sense, by means of which we may know that
new God of whom you speak; for those five senses, which God our Creator
has given us, keep faith to their own Creator, and do not perceive
that there is any other God, for so their nature necessitates them."
61. Imagination
To this Simon answered: "Apply your mind
to those things which I am going to say, and cause it, walking in
peaceable paths, to attain to those things which I shall demonstrate.
Listen now, therefore. Did you never in thought reach forth your mind
into regions or islands situated far away, and remain so fixed in
them, that you could not even see the people that were before you,
or know where yourself were sitting, by reason of the delightfulness
of those things on which yon were gazing?" And Peter said: "It is
true, simon, this has often occurred to me." Then Simon said: "In
this way now reach forth your sense into heaven, yes above the heaven,
and behold that there must be some place beyond the world, or outside
the world, in which there is neither heaven nor earth, and where no
shadow of these things produces darkness; and consequently, since
there are neither bodies in it, nor darkness occasioned by bodies,
there must of necessity be immense light; and consider of what sort
that light must be, which is never succeeded by darkness. For if the
light of this sun fills this whole world, how great do you suppose
that bodiless and infinite light to be? So great, doubtless, that
this light of the sun would seem to be darkness and not light, in
comparison."
62. Peter's experience of imagination
When Simon thus spoke, Peter answered: "Now
listen patiently concerning both these matters, that is, concerning
the example of stretching out the senses, and concerning the immensity
of light. I know that I myself, O Simon, have sometimes in thought
extended my sense, as you say, into regions and islands situated afar
off, and have seen them with my mind not less than if it had been
with my eyes. When I was at Capernaum, occupied in the taking of fishes,
and sat on a rock, holding in my hand a hook attached to a line, and
fitted for deceiving the fishes, I was so absorbed that I did not
feel a fish adhering to it while my mind eagerly ran through my beloved
Jerusalem, to which I had frequently gone up, waking, for the sake
of offerings and prayers. But I was accustomed also to admire this
Caesarea, hearing of it from others, and to long to see it; and I
seemed to myself to see it, although I had never been in it; and I
thought of it what was suitable to be thought of a great city, its
gates, walls, baths, streets, lanes, markets, and the like, in accordance
with what I had seen in other cities; and to such an extent was I
delighted with the intentness of such inspection, that, as you said,
neither saw one who was present and standing by me, nor knew where
myself was sitting." Then said Simon: "Now you say well."
63. Peter's reverie
Then Peter: "In short, when I did not perceive,
through the occupation of my mind, that I had caught a very large
fish which was attached to the hook, and that although it was dragging
the hook-line from my hand, my brother Andrew. Who was sitting by
me, seeing me in a reverie and almost ready to fall, thrusting his
elbow into my side as if he would awaken me from sleep, said: "Do
you not see, Peter, what a large fish you have caught? Are you out
of your senses, that you are thus in a stupor of astonishment? Tell
me, what is the matter with you?' But I was angry with him for a little,
because he had withdrawn me from the delight of those things which
I was contemplating; then I answered that I was not suffering from
any malady, but that I was mentally gazing on the beloved Jerusalem,
and at the same time on Caesarea; and that, while I was indeed with
him in the body, in my mind I was wholly carried away there. But he,
I do not know whence inspired, uttered a hidden and secret word of
truth.
64. Andrew's rebuke
"Give over,' he says, "O Peter. What is
it that you are doing? For those who are beginning to be possessed
with a demon, or to be disturbed in their minds, begin in this way.
They are first carried away by fancies to some pleasant and delightful
things, then they are poured out in vain and fond motions towards
things which have no existence. Now this happens from a certain disease
of mind, by reason of which they do not see the things which are,
but long to bring to their sight those which are not. But thus it
happens also to those who are suffering frenzy, and seem to themselves
to see many images, because their soul, being torn and withdrawn from
its place by excess of cold or of heat, suffers a failure of its natural
service. But those also who are in distress through thirst, when they
fall asleep, seem to themselves to see rivers and fountains, and to
drink; but this befalls them through being distressed by the dryness
of the unmoistened body. Therefore it is certain that this occurs
through some ailment either of the soul or body. '
65. Fallacy of imagination
"In short, that you may receive the faith
of the matter; concerning Jerusalem, which I had often seen, I told
my brother what places and what gatherings of people I had seemed
to myself to see. But also concerning Caesarea, which I had never
seen, I nevertheless contended that it was such as I had conceived
it in my mind and thought. But when I came here, and saw nothing at
all like to those things which I had seen in phantasy, I blamed myself,
and observed distinctly, that I had assigned to it gates, and walls,
and buildings from others which I had seen, taking the likeness in
reality from others. Nor indeed can anyone imagine anything new, and
of which no form has ever existed. For even if anyone should fashion
from his imagination bulls with five heads, he only forms them with
five heads out of those which he has seen with one head. And you therefore,
now, if truly you seem to yourself to perceive anything with your
thought, and to look above the heavens, there is no doubt but that
you imagine them from those things which you see, placed as you are
on the earth. But if you think that there is easy access for your
mind above the heavens, and that you can conceive the things that
are there, and to apprehend knowledge of that immense light, I think
that for him who can comprehend these things, it were easier to throw
his sense, which knows how to ascend there, into the heart and breast
of some one of us who stand by, and to tell what thoughts he is cherishing
in his breast. If therefore you can declare the thoughts of the heart
of anyone of us, who is not pre-engaged in your favour, we shall perhaps
be able to believe you, that you can know those things that are above
the heavens, although these are much loftier."
66. Existence and Conception
To this Simon replied: "O you who have woven
a web of many frivolities, listen now. It is impossible that anything
which comes into a man's thoughts should not also subsist in truth
and reality. For things that do not subsist, have no appearances;
but things that have no appearances, cannot present themselves to
our thoughts." Then said Peter: "If everything that can come into
our thoughts has a subsistence, then, with respect to that place of
immensity which you say is outside the world, if one thinks in his
heart that it is light, and another that it is darkness, how can one
and the same place be both light and darkness, according to their
different thoughts concerning it?" Then said Simon: "Let pass for
the present what I have said; and tell us what you suppose to be above
the heavens."
67. The Law teaches of immensity
Then said Peter: "If you believed concerning
the true fountain of light, I could instruct you what and of what
sort is that which is immense, and should render, not a vain fancy,
but a consistent and necessary account of the truth, and should make
use, not of sophistical assertions, but testimonies of the Law and
nature, that you might know that the Law especially contains what
we ought to believe in regard to immensity. But if the doctrine of
immensity is not unknown to the law, then assuredly, nought else can
be unknown to it; and therefore it is a false supposition of yours,
that there is anything of which the Law is not cognizant. Much more
shall nothing be unknown to him who gave the law. Yet I cannot speak
anything to you of immensity and of those things which are without
limit, unless first you either accept our account of those heavens
which are bounded by a certain limit, or else propound your own account
of them. But if you cannot understand concerning those which are comprehended
within fixed boundaries, much more can you neither know nor learn
anything concerning those which are without limit."
68. The visible and the invisible Heaven
To this Simon answered: "It seems to me
to be better to believe simply that God is, and that that heaven which
we see is the only heaven in the whole universe." But Peter said:
"Not so; but it is proper to confess one God who truly is; but that
there are heavens, which were made by him, as also the Law says, of
which one is the higher, in which also is contained the visible firmament;
and that that higher heaven is perpetual and eternal, with those who
dwell in it; but that this visible heaven is to be dissolved and to
pass away at the end of the world, in order that that heaven which
is older and higher may appear after the judgment to the holy and
the worthy." To this Simon answered: "That these things are so, as
you say, may appear to those who believe them; but to him who seeks
for reasons of these things, it is impossible that they can be produced
from the law, and especially concerning the immensity of light."
69. Faith and reason
Then Peter: "Do not think that we say that
these things are only to be received by faith, but also that they
are to be asserted by reason. For indeed it is not safe to commit
these things to bare faith without reason, since assuredly truth cannot
be without reason. And therefore he who has received these things
fortified by reason, call never lose them; whereas he who receives
them without proofs, by an assent to a simple statement of them, can
neither keep them safely, nor is certain if they are true; because
he who easily believes, also easily yields. But he who has sought
reason for those things which he has believed and received, as though
bound by chains of reason itself, can never be torn away or separated
from those things which he has believed. And therefore, according
as anyone is more anxious in demanding a reason, by so much will he
be the firmer in preserving his faith."
70. AdJournment
To this Simon replied: "It is a great thing
which you promise, that the eternity of boundless light can be shown
from the law." And when Peter said, "I shall show it whenever you
please," Simon answered: "Since now it is a late hour, I shall stand
by you and oppose you tomorrow; and if you can prove that this world
was created, and that souls are immortal, you shall have me to assist
you in your preaching." When he had said thus, he departed, and was
followed by a third part of all the people who had conic with him,
who were about one thousand men. But the rest with bended knees prostrated
themselves before Peter; and he, invoking on them the name of God,
cured some who had demons, healed others who were sick, and so dismissed
the people rejoicing, commanding them to come early the next day.
But Peter, when the crowds had withdrawn, commanded the table to be
spread on the ground, in the open air, in the court where the disputation
had been held, and sat down together with those eleven; but I dined
reclining with some others who also had made a beginning of hearing
I the word of God, and were greatly beloved.
71. Separation from the unclean
But Peter, most benignantly regarding me,
in case perhaps that separation might cause me sorrow, says to me:
"It is not from pride, O Clement, that I do not eat with those who
have not yet been purified; but I fear in case perhaps I should injure
myself, and do no good to them. For this I would have you know for
certain, that everyone who has at any time worshipped idols, and has
adored those whom the pagans call gods, or has eaten of the things
sacrificed to them, is not without an unclean spirit; for he has become
a guest of demons, and has been partaker with that demon of which
he has formed the image in his mind, either through fear or love.
And by these means he is not free from an unclean spirit, and therefore
needs the purification of baptism, that the unclean spirit may go
out of him, which has made its abode in the inmost affections of his
soul, and what is worse, gives no indication that it lurks within,
for fear it should be exposed and expelled.
72. Penance, the remedy for the damage done
by unclean spirits
"For these unclean spirits love to dwell
in the bodies of men, that they may fulfill their own desires by their
service, and, inclining the motions of their souls to those things
which they themselves desire, may compel them to obey their own lusts,
that they may become wholly vessels of demons. One of whom is this
Simon, who is seized with such disease, and cannot now be healed,
because he is sick in his will and purpose. Nor does the demon dwell
in him against his will; and therefore, if anyone would drive it out
of him, since it is inseparable from himself, and, so to speak, has
now become his very soul, he should seem rather to kill him, and to
incur the guilt of manslaughter. Let no one of you therefore be saddened
at being separated from eating with us, for everyone ought to observe
that it is for just so long a time as he pleases. For he who wishes
soon to be baptised is separated but for a little time, but he for
a longer who wishes to be baptised later. Everyone therefore has it
in his own power to demand a shorter or a longer time for his repentance;
and therefore it lies with you, when you wish it, to come to our table;
and not with us, who are not permitted to take food with anyone who
has not been baptised. It is rather you, therefore, who hinder us
from eating with you, if you interpose delays in the way of your purification,
and defer your baptism." Having said thus, and having blessed, he
took food. And afterwards, when he had given thanks to God, he went
into the house and went to bed; and we all did the like, for it was
now night.
Book 3.
Peter on Good and Evil, Sin and Righteousness
01. Peter, on not casting pearls before swine
Meantime Peter, rising at the crowing of
the cock, and wishing to rouse us, found us awake, the evening light
still burning; and when, according to custom, he had saluted us, and
we had all sat down, he thus began. "Nothing is more difficult, brethren,
than to reason concerning the truth in the presence of a mixed multitude
of people. For that which is may not be spoken to all as it is, on
account of those who hear wickedly and treacherously; yet it is not
proper to deceive, on account of those who desire to hear the truth
sincerely. What, then, shall he do who has to address a mixed multitude?
Shall he conceal what is true? How, then, shall he instruct those
who are worthy? But if he set forth pure truth to those who do not
desire to obtain salvation, he does injury to him by whom he has been
sent, and from whom he has received commandment not to throw the pearls
of his words before swine and dogs, who, striving against them with
arguments and sophisms, roll them in the mud of carnal understanding,
and by their barkings and base answers break and weary the preachers
of God's word. Therefore I also, for the most part, by using a certain
circumlocution, endeavour to avoid publishing the chief knowledge
concerning the Supreme Divinity to unworthy ears." Then, beginning
from the Father, and the Son, and the Holy Spirit, he briefly and
plainly expounded to us, so that all of us hearing him wondered that
men have forsaken the truth, and have turned themselves to vanity.
02. Second day's debate; Simon resents Peter's
popularity
But when the day had dawned, some one came
in and said: "There is a very great multitude waiting in the court,
and in the midst of them stands Simon, endeavouring to preoccupy the
ears of the people with most wicked persuasions." Then Peter, immediately
going out, stood in the place where he had disputed the day before,
and all the people turning to him with joy, gave heed to him. But
when Simon perceived that the people rejoiced at the sight of Peter,
and were moved to love him, he said in confusion: "I wonder at the
folly of then, who call me a magician, and love Peter; whereas, having
knowledge of me of old, they ought to love me rather. And therefore
from this sign those who have sense may understand that Peter may
rather seem to be the magician, since affection is not born to me,
to whom it is almost due from acquaintance, but is abundantly expended
on him, to whom it is not due by any familiarity."
03. Simon is branded a seducer
While Simon was talking on in this style,
Peter, having saluted the people in his usual way. Thus answered:
"O Simon, his own conscience is sufficient for everyone to confute
him; but if you wonder at this, that those who are acquainted with
yon not only do not love you but even hate you, learn the reason from
me. Since you are a seducer yon profess to proclaim the truth; and
on this account you had many friends who had a desire to learn the
truth. But when they saw in you things contrary to what you professed,
they being, as I said, lovers of truth, began not only not to love
you, but even to hate you. But yet they did not immediately forsake
you, because you still promised that you could show them what is true.
As long, therefore, as no one was present who could show them, they
bore with you; but since the hope of better instruction has dawned
on them, they despise you, and seek to know what they understand to
be better. And you indeed, acting by nefarious arts, thought at first
that you should escape detection. But you are detected. For you are
driven into a corner, and, contrary to your expectation, you are made
notorious, not only as being ignorant of the truth, but as being unwilling
to hear it from those who know it. For if you had been willing to
hear, that saying would have been exemplified in you, of him who said
that "there is nothing hidden which shall not be known, nor covered
which shall not be disclosed. '"
04. Simon demands that Peter fulfil his promised
proofs
While Peter spoke these words, and others
to the same effect, Simon answered: "I will not have you detain me
with long speeches, Peter; I claim from you what you promised yesterday.
You then said that you could show that the Law teaches concerning
the immensity of the eternal light, and that there are only two heavens,
and these created, and that the higher is the abode of that light,
in which the inexpressible Father dwells alone for ever; but that
after the pattern of that heaven is made this visible heaven, which
you asserted is to pass away. You said, therefore, that the Father
of all is one, because there cannot be two infinites; otherwise neither
of them would be infinite, because in that in which the one subsists,
he makes a limit of the subsistence of the other. Since then you not
only promised this, but are able to show it from the law, leave off
other matters and set about this." Then Peter said: "If I were asked
to speak of these things only on your account, who come only for the
purpose of contradicting, you should never hear a single discourse
from me; but seeing it is necessary that the farmer, wishing to sow
good ground, should sow some seeds, either in stony places, or places
that are to be trodden of men, or in places filled with brambles and
briers (as our Master also set forth, indicating by these the diversities
of the purposes of several souls), I shall not delay."
05. Trading insults with Peter
Then said Simon: "You seem to me to be angry;
but if it be so, it is not necessary to enter into the conflict."
Then Peter: "I see that you perceive that you are to be convicted,
and you wish politely to escape from the contest; for what have you
seen to have made me angry against you, a man desiring to deceive
so great a multitude, and when you have nothing to say, pretending
moderation, who also command, indeed, by your authority that the controversy
shall be conducted as you please, and not as order demands?" Then
Simon: "I shall enforce myself to bear patiently your unskillfulness,
that I may show that you indeed wish to seduce the people, but that
I teach the truth. But now I refrain from a discussion concerning
that boundless light. Answer me, therefore, what I ask of you. Since
God, as you say, made all things, what is the source of evil?" Then
said Peter: "To put questions in this way is not the part of an opponent,
but of a learner. If therefore you wish to learn, confess it; and
I shall first teach you how you ought to learn, and when you have
learned to listen, then immediately I shall begin to teach you. But
if you do not wish to learn, as though you knew all things, I shall
first set forth the faith which I preach, and do you also set forth
what you think to be true; and when the profession of each of us has
been disclosed, let our hearers judge whose discourse is supported
by truth." To this Simon answered: "This is a good joke: behold a
fellow who offers to teach me! Nevertheless I shall suffer you, and
bear with your ignorance and your arrogance. I confess, then, I do
wish to learn; let us see how you can teach me."
06. Peter probes the nature of evil
Then Peter said: "If you truly wish to learn,
I then first learn this, how unskillfully you have framed your question;
for you say, since God has created all things, whence is evil? But
before you asked this, three sorts of questions should have had the
precedence: First, whether there be evil? Secondly, what evil is?
Thirdly, To whom it is, and whence?" To this Simon answered:" Oh you
most unskillful and unlearned, is there any man who does not confess
that there is evil in this life? Whence I also, thinking that you
had even the common sense of all men, asked, whence evil is; not as
wishing to learn, since I know all things, least of all from you,
who know nothing, but that I might show you to be ignorant of all
things. And that you may not suppose that it is because I am angry
that I speak somewhat sternly, know that I am moved with compassion
for those who are present, whom you are attempting to deceive." Then
Peter said: "The more wicked are you, if you can do such wrong, not
being angry; but smoke must rise where there is fire. Nevertheless
I shall tell you, in case I should seem to take you up with words,
so as not to answer to those things which you have spoken disorderly.
You say that all confess the existence of evil, which is truly false;
for, first of all, the whole Hebrew nation deny its existence."
07. Existence of evil is not admitted by all
Then Simon, interrupting his discourse,
said: "They are right who say that there is no evil." Then Peter answered:
"We do not propose to speak of this now, but only to state the fact
that the existence of evil is not universally admitted. But the second
question that you should have asked is, what is evil? – a substance,
an accident, or an act? And many other things of the same sort. And
after that, towards what, or how it is, or to whom it is evil, – whether
to God, or to angels, or to men, to the righteous or the wicked, to
all or to some, to one's self or to no one? And then you should enquire,
whence it is? – whether from God, or from nothing; whether it has
always been, or has had its beginning in time; whether it is useful
or useless? and many other things which a proposition of this sort
demands." To this Simon answered: "Pardon me; I was in error concerning
the first question; but suppose that I now ask first, whether evil
is or not?"
08. The way of conducting the discussion
Then Peter said: "In what way do you put
the question; as wishing to learn, or to teach or for the sake of
raising the question? If indeed as wishing to learn, I have something
to teach you first, that coining by consequence and the right order
of doctrine, yon may understand from yourself what evil is. But if
you put the question as an instructor, I have no need to be taught
by you, for I have a Master from whom I have learned all things. But
if you ask merely for the sake of raising a question and disputing,
let each of us first set forth his opinion, and so let the matter
be debated. For it is not reasonable that you should ask as one wishing
to learn, and contradict as one teaching, so that after my answer
it should be in your discretion to say whether I have spoken well
or ill. Therefore you cannot stand in the place of a gainsayer and
be judge of what we say. And therefore, as I said, if a discussion
is to be held, let each of us state his sentiments; and while we are
placed in conflict, these religious hearers will be just judges."
09. Peter praises the people's desire for instruction
Then Simon said: "Does it not seem to you
to be absurd that an unskilled people should sit in judgment on our
sayings?" Then Peter: "It is not so; for what perhaps is less clear
to one, can be investigated by many, for frequently even a popular
rumor has the aspect of a prophecy. But in addition to all this, all
these people stand here constrained by the love of God, and by a desire
to know the truth, and therefore all these are to he regarded as one,
by reason of their affection being one and the same towards the truth;
as, on the other hand, two are many and diverse, if they disagree
with each other. But if you wish to receive an indication how all
these people who stand before us are as one man, consider from their
very silence and quietness how with all patience, as you see, they
do honour to the truth of God, even before they learn it, for they
have not yet learned the greater observance which they owe to it.
Therefore I hope, through the mercy of God, that he will accept the
religious purpose of their mind towards him, and will give the palm
of victory to him who preaches the truth, that he may make manifest
to them the herald of truth."
10. The discussion should be to investigate
God's will, and man's duty
Then Simon: "On what subject do you wish
the discussion to be held? Tell me, that I also may define what I
think, and so the enquiry may begin." And Peter answered: "If indeed,
you will do as I think right, I would have it done according to the
precept of my Master, who first of all commanded the Hebrew nation,
whom he knew to have knowledge of God, and that it is he who made
the world, not that they should enquire about him whom they knew,
but that, knowing him, they should investigate his will and his righteousness;
because it is placed in men's power that, searching into these things,
they may find, and do, and observe those things concerning which they
are to be judged. Therefore he commanded us to enquire, not whence
evil comes, as you asked just now, but to seek the righteousness of
the good God, and his kingdom; and all these things, he says, shall
be added to you." Then Simon said: "Since these things are commanded
to Hebrews, as having a right knowledge of God, and being of opinion
that everyone has it in his power to do these things concerning which
he is to be judged, – but my opinion differs from theirs, – where
do you wish me to begin?"
11. Freedom of the will
Then said Peter: "I advise that the first
enquiry be, whether it be in our power to know whence we are to be
judged." But Simon said: "Not so; but concerning God, about whom all
who are present are eager to hear." Then Peter: "You admit, then,
that something is in the power of the will: only confess this, if
it is so, and let us enquire, as you say, concerning God." To this
Simon answered: "By no means" Then Peter said: "If, then, nothing
is in our power, it is useless for us to enquire anything concerning
God, since it is not in the power of those who seek to find; hence
I said well, that this should be the first enquiry, whether anything
is in the power of the will." Then said Simon: "We cannot even understand
this that you say, if there is anything in the power of the will."
But Peter, seeing that he was turning to contention, and, through
fear of being overcome, was confounding all things as being in general
uncertain, answered: "How then do you know that it is not in the power
of man to know anything, since this very thing at least you know?"
12. Responsibility
Then Simon said: "I do not know whether
I know even this; for everyone, according as it is decreed to him
by fate, either does, or understands, or suffers." Then Peter said:
"See, my brethren, into what absurdities Simon has fallen, who before
my coining was teaching that men have it in their power to be wise
and to do what they will, but now, driven into a corner by the force
of my arguments, he denies that man has any power either of perceiving
or of acting; and yet he presumes to profess himself to be a teacher!
But tell me how then God judges according to truth everyone for his
doings, if men have it not in their own power to do anything? If this
opinion he held, all things are torn up by the roots; vain will be
the desire of following after goodness; yes, even in vain do the judges
of the world administer laws and punish those who do amiss, for they
had it not in their power not to sin; vain also will be the laws of
nations which assign penalties to evil deeds. Miserable also will
those be who labouriously keep righteousness; but blessed those who,
living in pleasure, exercise tyranny, living in luxury and wickedness.
According to this. Therefore, there can be neither righteousness,
nor goodness, nor any virtue, nor, as you would have it, any God.
But, O Simon, I know why you have spoken thus: truly because you wished
to avoid enquiry, in case you should be openly confuted; and therefore
you say that it is not in the power of man to perceive or to discern
anything. But if this had really been your opinion, you would not
surely, before my coming, have professed yourself before the people
to be a teacher. I say, therefore, that man is under his own control."
Then said Simon: "What is the meaning of being under his own control?
Tell us." To this Peter: "If nothing can he learned, why do you wish
to hear?" And Simon said: "You have nothing to answer to this."
13. Origin of evil
Then said Peter: "I shall speak, not as
under compulsion from you, but at the request of the hearers. The
power of choice is the sense of the soul, possessing a quality by
which it can be inclined towards what acts it wills." Then Simon,
applauding Peter for what he had spoken, said: "Truly you have expounded
it magnificently and incomparably, for it is my duty to bear testimony
to your speaking well. Now if you will explain to me this which I
now ask you, in all things else I shall submit to you. What I wish
to learn, then, is this: if what God wishes to be, is; and what he
does not wish to be, is not. Answer me this." Then Peter: "If you
do not know that you are asking an absurd and incompetent question,
I shall pardon you and explain; but if you are aware that yon are
asking inconsequently, you do not well." Then Simon said: "I swear
by the Supreme Divinity, whatever that may be, which judges and punishes
those who sin, that I do not know what I have said inconsequently,
or what absurdity there is in my words, that is, in those that I have
just uttered."
14. God the author of good, not of evil
To this Peter answered: "Since, then, you
confess that you are ignorant, now learn. Your question demanded our
deliverance on two matters that are contrary to one another. For every
motion is divided into two parts, so that a certain part is moved
by necessity, and another by will; and those things which are moved
by necessity are always in motion, those which are moved by will,
not always. For example, the sun's motion is performed by necessity
to complete its appointed circuit, and every state and service of
heaven depends on necessary motions. But man directs the voluntary
motions of his own actions. And thus there are some things which have
been created for this end, that in their services they should he subject
to necessity, and should be unable to do anything else than what has
been assigned to them; and when they have accomplished this service,
the Creator of all things. Who thins arranged them according to his
will, preserves them. But there are other things, in which there is
a power of will, and which have a free choice of doing what they will.
These, as I have said, do not remain always in that order in which
they were created: but according as their will leads them, and the
judgment of their mind inclines them, they effect either good or evil;
and therefore he has proposed rewards to those who do well, and penalties
to those who do evil.
15. "who can resist his will?"
You say, therefore, if God wishes anything
to he, it is; and if he do not wish it, it is not. But if I were to
answer that what he wishes is, and what he wishes not is not, you
would say that then he wishes the evil things to be which are done
in the world, since everything that he wishes is, and everything that
he wishes not is not. But if I had answered that it is not so that
what God wishes is, and what he wishes not is not, then you would
retort on me that God must then be powerless, if he cannot do what
he wills; and you would be all the more petulant, as thinking that
you had got a victory, though had said nothing to the point. Therefore
you are ignorant, O Simon, yes very ignorant, how the will of God
acts in each individual case. For some things, as we have said, he
has so willed to be, that they cannot be otherwise than as they are
ordained by him; and to these he has assigned neither rewards nor
punishments; but those which he has willed to be so that they have
it in their power to do what they will, he has assigned to them according
to their actions and their wills, to earn either rewards or punishments.
Since, therefore, as I have informed you, all things that are moved
are divided into two parts, according to the distinction that I formerly
stated, everything that God wills is, and everything that he wills
not is not.
16. No goodness without freedom
To this Simon answered: "Was not he able
to make us all such that we should be good, and that we should not
have it in our power to be otherwise?" Peter answered: "This also
is an absurd question. For if he had made us of an unchangeable nature
and incapable of being moved away from good, we should not be really
good, because we could not be anything else; and it would not be of
our purpose that we were good; and what we did would not be ours,
but of the necessity of our nature. But how can that be called good
which is not done of purpose? And on this account the world required
long periods, until the number of souls which were predestined to
fill it should be completed, and then that visible heaven should be
folded up like a scroll, and that which is higher should appear, and
the souls of the blessed, being restored to their bodies, should be
ushered into light; but the souls of the wicked, for their impure
actions being surrounded with fiery spirit, should be plunged into
the abyss of unquenchable fire, to endure punishments through eternity.
Now that these things are so, the true Prophet. Has testified to us;
concerning whom, if you wish to know that he is a prophet, I shall
instruct you by innumerable declarations. For of those things which
were spoken by him, even now everything that he said is being fulfilled;
and those things which he spoke with respect to the future are believed
to be about to be fulfilled, for faith is given to the future from
those things which have already come to pass."
17. The visible Heaven: why was it made?
But Simon, perceiving that Peter was clearly
assigning a reason from the head of prophecy, from which the whole
question is settled, declined that the discourse should take this
turn; and thus answered: "Give me an answer to the questions that
I put, and tell me, if that visible heaven is. As you say, to be dissolved,
why was it made at first?" Peter answered: "It was made for the sake
of this present life of men, that there might be some sort of interposition
and separation, in case any unworthy one might see the habitation
of the celestials and the abode of God himself, which are prepared
in order to be seen by those only who are of pure heart. But now,
that is in the time of the conflict, it has pleased him that those
things be invisible, which are destined as a reward to the conquerors."
Then Simon said: "If the Creator is good, and the world is good, how
shall he who is good ever destroy that which is good? But if he shall
destroy that which is good, how shall he himself be thought to be
good? But if he shall dissolve and destroy it as evil, how shall he
not appear to be evil, who has made that which is evil?"
18. Why will heavens be dissolved?
To this Peter replied: "Since we have promised
not to run away from your blasphemies, we endure them patiently, for
you shall yourself render an account for the things that you speak.
Listen now, therefore. If indeed that heaven which is visible and
transient had been made for its own sake, there would have been some
reason in what you say, that it ought not to be dissolved. But if
it was made not for its own sake, but for the sake of something else,
it must of necessity be dissolved, that that for which it seems to
have been made may appear. As I might say, by way of illustration,
however fairly and carefully the shell of the egg may seem to have
been formed, it is yet necessary that it be broken and opened, that
the chick may issue from it, and that may appear for which the form
of the whole egg seems to have been moulded. So also, therefore, it
is necessary that the condition of this world pass away, that that
sublimer condition of the heavenly kingdom may shine forth."
19. Corruptible, temporary things are made
by the incorruptible, eternal.
Then Simon: "It does not seem to me that
the heaven, which has been made by God, can be dissolved. For things
made by the Eternal One are eternal, while things made by a corruptible
one are temporary and decaying." Then Peter: "It is not so. Indeed
corruptible and temporary things of all sorts are made by mortal creatures;
but the Eternal does not always make things corruptible, nor always
incorruptible; but according to the will of God the Creator, so will
be the things which he creates. For the power of God is not subject
to law, but his will is law to his creatures." Then Simon answered:
"I call you back to the first question. You said now that God is visible
to no one; but when that heaven shall be dissolved, and that superior
condition of the heavenly kingdom shall shine forth, then those who
are pure in heart shall see God; which statement is contrary to the
law, for there it is written that God said, "None shall see my face
and live. '"
20. How the pure in heart see God
Then Peter answered: "To those who do not
read the Law according to the tradition of Moses, my speech appears
to be contrary to it; but I will show you how it is not contradictory.
God is seen by the mind, not by the body; by the spirit, not by the
flesh. Whence also angels, who are spirits, see God; and therefore
men, as long as they are men, cannot see him. But after the resurrection
of the dead, when they shall have been made like the angels, they
shall be able to see God. And thus my statement is not contrary to
the law; neither is that which our Master said, "Blessed are they
of a pure heart, for they shall see God. ' For he showed that a time
shall come in which of men shall be made angels, who in the spirit
of their mind shall see God." After these and many similar sayings,
Simon began to assert with many oaths, saying: "Concerning one thing
only render me a reason, whether the soul is immortal, and I shall
submit to your will in all things. But let it be tomorrow, for today
it is late." When therefore Peter began to speak, Simon went out,
and with him a very few of his associates; and that for shame. But
all the rest, turning to Peter, on bended knees prostrated themselves
before him; and some of those who were afflicted with diverse sicknesses,
or invaded by demons, were healed by the prayer of Peter, and departed
rejoicing, as having obtained at once the doctrine of the true God,
and also his mercy. When therefore the crowds had withdrawn, and only
we his attendants remained with him, we sat down on couches placed
on the ground, each one recognising his accustomed place, and having
taken food, and given thanks to God, we went to sleep.
21. Diligence in study
But on the following day, Peter, as usual,
rising before dawn, found us already awake and ready to listen; and
thus began: "I ask you, my brethren and fellow-servants, that if any
of you is not able to wake, he should not torment himself through
respect to my presence, because sudden change is difficult; but if
for a long time one gradually accustoms himself, that will not be
distressing which comes of use. For we had not all the same training;
although in course of time we shall be able to be moulded into one
habit, for they say that custom holds the place of a second nature.
But I call God to witness that I am not offended, if anyone is not
able to wake; but rather by this, if, when anyone sleeps all through
the night, he does not in the course of the day fulfill that which
he omitted in the night. For it is necessary to give heed intently
and unceasingly, to the study of doctrine, that our mind may be filled
with the thought of God only: because in the mind which is filled
with the thought of God, no place will be given to the wicked one."
22. Peter's private instruction
When Peter spoke thus to us, everyone of
us eagerly assured him, that before now we were awake, being satisfied
with short sleep, but that we were afraid to arouse him, because it
did not become the disciples to command the master; "and yet even
this O Peter we had almost ventured to take on ourselves, because
our hearts, agitated with longing for your words, drove sleep wholly
from our eves. But again our affection towards you opposed it, and
did not allow us violently to rouse you." Then Peter said: "Since
therefore you assert that you are willingly awake through desire of
hearing, I wish to repeat to you more carefully, and to explain in
their order, the things that were spoken yesterday without arrangement.
And this I propose to do throughout these daily disputations, that
by night, when privacy of time and place is afforded, I shall unfold
in correct order, and by a straight line of explanation, anything
that in the controversy has not been stated with sufficient fullness."
And then he began to point out to us how the yesterday's discussion
ought to have been conducted, and how it could not be so conducted
on account of the contentiousness or the unskillfulness of his opponent;
and how therefore he only made use of assertion, and only overthrew
what was said by his adversary, but did not expound his own doctrines
either completely or distinctly. Then repeating the several matters
to us, he discussed them in regular order and with full reason.
23. Learners and objecters
But when the day began to be light, after
prayer he went out to the crowds and stood in his accustomed place,
for the discussion; and seeing Simon standing in the middle of the
crowd, he saluted the people in his usual way, and said to them: "I
confess that I am grieved with respect to some men, who come to us
in this way that they may learn something, but when we begin to teach
them, they profess that they themselves are masters, and while indeed
they ask questions as ignorant persons, they contradict as knowing
trees. But perhaps a person may say, that he who puts a question,
puts it indeed in order that he may learn, but when that which he
hears does not seem to him to be right, it is necessary that he should
answer, and that seems to he contradiction which is not contradiction,
but further enquiry.
24. Whatever is against order is against reason
"Let such a one then hear this: The teaching
of all doctrine has a certain order, and there are some things which
must be delivered first, others in the second place, and others in
the third, and so all in their order; and if these things be delivered
in their order, they become plain; but if they be brought forward
out of order, they will seem to be spoken against reason. And therefore
order is to be observed above all things, if we seek for the purpose
of finding what we seek. For he who enters rightly on the road, will
observe the second place in due order, and from the second will more
easily find the third; and the further he proceeds, so much the more
will the way of knowledge become open to him, until he arrive at the
city of truth, where he is bound, and which he desires to reach. But
he who is unskillful, and knows not the way of enquiry, – as a traveler
in a foreign country, ignorant and wandering, if he will not employ
a native of the country as a guide, – undoubtedly when he has strayed
from the way of truth, shall remain outside the gates of life, and
so, involved in the darkness of black night, shall walk through the
paths of perdition. Inasmuch therefore, as, if those things which
are to be sought, be sought in an orderly manner, they can most easily
be found, but the unskillful man is ignorant of the order of enquiry,
it is right that the ignorant man should yield to the knowing one,
and first learn' the order of enquiry, that so at length he may find
the method of asking and answering.
25. Learning comes before teaching
To this Simon replied: "Then truth is not
the property of all, but of those only who know the art of disputation,
which is absurd; for it cannot be, since he is equally the God of
all, that all should not be equally able to know his will." Then Peter:
"All were made equal by him, and to all he has given equally to be
receptive of truth. But that none of those who are born, are born
with education, but education is subsequent to birth, no one can doubt.
Since, therefore, the birth of men holds equity in this respect, that
all are equally capable of receiving discipline, the difference is
not in nature, but in education. Who does not know that the things
which anyone learns, he was ignorant of before he learned them?" Then
Simon said: "You say truly." Then Peter said "If then in those arts
which are in common use, one first learns and then teaches, how much
more ought those who profess to be the educators of souls, first to
learn, and so to teach, that they may not expose themselves to ridicule,
if they promise to afford knowledge to others, when they themselves
are unskillful?" Then Simon: "This is true in respect of those arts
which are in common use; but in the word of knowledge, as soon as
anyone has heard, he has learned."
26. The self-evidence of the truth,
Then said Peter: "If indeed one hear in
an orderly and regular manner he is able to know what is true; but
he who refuses to submit to the rule of a reformed life and a pure
conversation, which truly is the proper result of knowledge of the
truth, will not confess that he knows what he does know. For this
is exactly what we see in the case of some who, abandoning the trades
which they learned in their youth, betake themselves to other performances,
and by way of excusing their own sloth, begin to find fault with the
trade as unprofitable." Then Simon: "Ought all who hear to believe
that whatever they hear is true?" Then Peter: "Whoever hears an orderly
statement of the truth, cannot by any means gainsay it, but knows
that what is spoken is true, provided he also willingly submit to
the rules of life. But those who, when they hear, are unwilling to
betake themselves to good works, are prevented by the desire of doing
evil from acquiescing in those things which they judge to be right.
Hence it is manifest that it is in the power of the hearers to choose
which of the two they prefer. But if all who hear were to obey, it
would be rather a necessity of nature, leading all in one way. For
as no one can be persuaded to become shorter or taller, because the
force of nature does not permit it; so also, if either all were converted
to the truth by a word, or all were not converted, it would be the
force of nature which compelled all in the one case, and none at all
in the other, to be converted."
27. God is "righteous" as well as good
Then said Simon: "Inform us, therefore,
what he who desires to know the truth must first learn." Then Peter:
"Before all things it must be enquired what it is possible for man
to find out. For of necessity the judgment of God turns on this, if
a man was able to do good and did it not. And therefore men must enquire
whether they have it in their power by seeking to find what is good,
and to do it when they have found it; for this is that for which they
are to be judged. But more than this there is no occasion for anyone
but a prophet to know: for what is the need for men to know how the
world was made? This, indeed, would be necessary to be learned if
we had to enter on a similar construction. But now it is sufficient
for us, in order to the worship of God, to know that he made the world;
but how he made it is no subject of enquiry for us, because, as I
have said, it is not incumbent on us to acquire the knowledge of that
art, as though we were about to make something similar. But neither
are we to be judged for this, why we have not learned how the world
was made, but only for that, if we be without knowledge of its Creator.
For we shall know that the Creator of the world is the righteous and
good God, if we seek him in the paths of righteousness. For if we
only know regarding him that he is good, such knowledge is not sufficient
for salvation. For in the present life not only the worthy, but also
the unworthy, enjoy his goodness and his benefits. But if we believe
him to be not only good, but also righteous, and if, according to
what we believe concerning God, we observe righteousness in the whole
course of our life, we shall enjoy his goodness for ever. In a word,
to the Hebrews, whose opinion concerning God was that he is only good,
our Master said that they should seek also his righteousness; that
is, that they should know that he is good indeed in this present time,
that all may live in his goodness, but that he shall be righteous
at the day of judgment, to bestow eternal rewards on the worthy, from
which the unworthy shall be excluded.
28. God's justice shown at the day of judgment
Then Simon asked, "How can one and the same
being be both good and righteous?" Peter answered: "Because without
righteousness, goodness would be unrighteousness; for it is the part
of a good God to bestow his sunshine and rain equally on the just
and the unjust; but this would seem to be unjust, if he treated the
good and the bad always with equal fortune, and were it not that he
does it for the sake of the fruits, which all may equally enjoy who
are born in this world. But as the rain given by God equally nourishes
the corn and the tares, but at the time of harvest the crops are gathered
into the barn, but the chaff or the tares are burnt in the fire, so
in the day of judgment, when the righteous shall be introduced into
the kingdom of heaven, and the unrighteous shall be cast out, then
also the justice of God shall be shown. For if he remained for ever
alike to the evil and the good, this would not only not be good, but
even unrighteous and unjust; that the righteous and the unrighteous
should be held by him in one order of desert."
29. Immortality of the soul
Then said Simon: "The one point on which
I should wish to be satisfied is, whether the soul is immortal; for
I cannot take up the burden of righteousness unless I know first concerning
the immortality of the soul; for indeed if it is not immortal, the
profession of your preaching cannot stand." Then said Peter: "Let
us first enquire whether God is just; for if this were ascertained,
the perfect order of order of religion would straight-way be established."
Then Simon: "With all your boasting of your knowledge of the order
of discussion, you seem to me now to have answered contrary to order;
for when I ask you to show whether the soul is immortal, you say that
we must first enquire whether God is just." Then said Peter: "That
is perfectly right and regular." Simon: "I should wish to learn how."
30. The success of the wicked in this life
requires immortality, for justice
"Listen, then," said Peter: "Some men who
are blasphemers against God, and who spend their whole life in injustice
and pleasure die in their own bed and obtain honourable burial; while
others who worship God, and maintain their life frugally with all
honesty and sobriety, die in deserted places for their observance
of righteousness, so that they are not even thought worthy of burial.
Where, then, is the justice of God, if there be no immortal soul to
suffer punishment in the future for impious deeds, or enjoy rewards
for piety and rectitude?" Then Simon said: "It is this indeed that
makes me incredulous, because many well-doers perish miserably, and
again many evil-doers finish long lives in happiness."
31. Unless immortality can be proven, Simon
will not seek righteousness
Then said Peter: "This very thing which
draws you into incredulity, affords to us a certain conviction that
there shall be a judgment. For since it is certain that God is just,
it is a necessary consequence that there is another world, in which
everyone receiving according to his deserts, shall prove the justice
of God. But if all men were now receiving according to their deserts,
we should truly seem to be deceivers when we say that there is a judgment
to come; and therefore this very fact, that in the present life a
return is not made to everyone according to his deeds, affords, to
those who know that God is just, an indubitable proof that there shall
be a judgment." Then said Simon: "Why, then, am I not persuaded of
it?" Peter: "Because you have not heard the true Prophet saying, "Seek
first his righteousness, and all these things shall be added to you.
'"
Then said Simon: "Pardon me if I am unwilling
to seek righteousness, before I know if the soul is immortal." Then
Peter: "You also pardon me this one thing, because I cannot do otherwise
than the Prophet of truth has instructed me." Then said Simon: "It
is certain that you cannot assert that the soul is immortal, and therefore
you cavil, knowing that if it be proved to be mortal, the whole profession
of that religion which you are attempting to propagate will be plucked
up by the roots. And therefore, indeed, I commend your prudence, while
I do not approve your persuasiveness; for you persuade many to embrace
your religion, and to submit to the restraint of pleasure, in hope
of future good things; to whom it happens that they lose the enjoyment
of things present, and are deceived with hopes of things future. For
as soon as they die, their soul shall at the same time be extinguished."
32. He is "full of all subtlety and all mischief."
But Peter, when he heard him speak thus,
grinding his teeth, and rubbing his forehead with his hand, and sighing
with profound grief, said: "Armed with the cunning of the old serpent,
you stand forth to deceive souls; and therefore, as the serpent is
more subtle than any other beast, you profess that you are a teacher
from the beginning. And again, like the serpent you wished to introduce
many gods; but now, being confuted in that, you assert that there
is no God at all. For by occasion of I do not know what unknown God,
you denied that the Creator of the world is God, but asserted that
he is either an evil being, or that he has many equals, or, as we
have said, that he is not God at all. And when you had been overcome
in this position, you now assert that the soul is mortal, so that
men may not live righteously and uprightly in hope of things to come.
For if there be no hope for the future, why should not mercy be given
up, and men indulge in luxury and pleasures, from which it is manifest
that all unrighteousness springs? And while you introduce so impious
a doctrine into the miserable life of men, you call yourself pious,
and me impious, because, under the hope of future good things, I will
not suffer men to take up arms and fight against one another, plunder
and subvert everything, and attempt whatever lust may dictate. And
what will be the condition of that life which you would introduce,
that men will attack and be attacked, be enraged and disturbed, and
live always in fear.? For those who do evil to others must expect
like evil to themselves. Do you see that you are a leader of disturbance
and not of peace, of iniquity and not of equity? But I feigned anger,
not because I could not prove that the soul is immortal, but because
I pity the souls which you are endeavouring to deceive. I shall speak,
therefore, but not as compelled by you; for I know how I should speak;
and you will be the only one who wants not so much persuasion as admonition
on this subject. But those who are really ignorant of this, I shall
instruct as is suitable."
33. More of Simon's subterfuges
Then says Simon: "If you are angry, I shall
neither ask you any questions, nor do I wish to hear you." Then Peter:
"If you are now seeking a pretext for escaping, you have full liberty,
and need not use any special pretext. For all have heard you speaking
all amiss, and have perceived that you can prove nothing, but that
you only asked questions for the sake of contradiction; which anyone
can do. For what difficulty is there in replying, after the clearest
proofs have been adduced, "You have said nothing to the purpose?'
But that you may know that I am able to prove to you in a single sentence
that the soul is immortal, I shall ask you with respect to a point
which all know; answer me, and I shall prove to you in one sentence
that it is immortal." Then Simon, who had thought that he had got,
from the anger of Peter, a pretext for departing, stopped on account
of the remarkable promise that was made to him, and said: "Ask me
then, and I shall answer you what all know, that I may hear in a single
sentence, as you have promised, how the soul is immortal."
34. Proof by sight or by hearing?
Then Peter: "I shall speak so that it may
be proved to you before all the rest. Answer me, therefore, which
of the two can better persuade an incredulous man. Seeing or hearing?"
Then Simon said: "Seeing." Then Peter: "Why then do you wish to learn
from me by words, what is proved to you by the thing itself and by
sight?" Then Simon: "I do not know what you mean." Then Peter: "If
you do not know, go now to your house, and entering the inner bed-chamber
you will see an image placed, containing the figure of a murdered
boy clothed in purple; ask him, and he will inform you either by hearing
or seeing. For what need is there to hear from him if the soul is
immortal, when you see it standing before you? For if it were not
in being, it assuredly' could not be seen. But if you do not know
what image I speak of, let us immediately go to your house, with ten
other men, of those who are here present."
35. Simon "changed colour and became bloodless"
But Simon hearing this, and being smitten
by his conscience, changed colour and became bloodless; for he was
afraid, if he denied it, that his house would be searched, or that
Peter in his indignation would betray him more openly, and so all
would learn what he was. Thus he answered: "I beseech you, Peter,
by that good God who is in you, to overcome the wickedness that is
in me. Receive me to repentance, and you shall have me as an. Assistant
in your preaching. For now I have learned in very deed that you are
a prophet of the true God, and therefore you alone know the secret
and hidden things of men." Then said Peter: "You see, brethren, Simon
seeking repentance; in a little while yon shall see him returning
again to his infidelity. For, thinking that I am a prophet, since
I have disclosed his wickedness, which he supposed to be secret and
hidden, he has promised that he will repent. But it is not lawful
for me to lie, nor must I deceive, whether this infidel be saved or
not saved. For I call heaven and earth to witness, that I spoke not
by a prophetic spirit what I said, and what I intimated, as far as
was possible, to the listening crowds; liter I learned from some who
once were his associates in his works, but have now been converted
to our faith, what things he did in secret. Therefore I spoke what
I knew, not what I foreknew."
36. Simon rages and curses against Peter
But when Simon heard this, he assailed Peter
with curses and reproaches, saying: "Oh most wicked and most deceitful
of men, to whom fortune, not truth, has given the victory. But I sought
repentance not for defect of knowledge, but in order that you, thinking
that by repentance I should become your disciple, might entrust to
me all the secrets of your profession. And so at length, knowing them
all, I might confute you. But as you cunningly understood for what
reason I had pretended penitence, and acquiesced as if yon did not
understand my stratagem, that you might first expose me in presence
of the people as unskillful, then fore-seeing that being thus exposed
to the people, I must of necessity be indignant, and confess that
I was not truly penitent, you anticipated me, that you might say,
that I should, after my penitence, again return to my infidelity,
that you might seem to have conquered on all sides, both if I continued
in the penitence which I hart professed, and if I did not continue;
and so you should be believed to be wise, because you had foreseen
these things, while I should seem to be deceived, because I did not
foresee your trick. But you foreseeing mine, have used subtlety and
circumvented me. But, as I said, your victory is the result of fortune,
not of truth: yet I know why I did not foresee this; because I stood
by you and spoke with you in my, goodness, and bore patiently with
you. But now I shall show you the power of my divinity, so that you
shall quickly fall down and worship me.
37. Simon's boast: "I am the first power!"
"I am the first power, who am always, and
without beginning. But having entered the womb of Rachel, I was born
of her as a man, that I might be visible to men. I have flown through
the air; I have been mixed with fire, and been made one betty with
it; I have made statues to move; I have animated lifeless things;
I have made stones bread; I have flown from mountain to mountain;
I have moved from place to place, upheld by angels' hands, and have
lighted on the earth. Not only bare I done these things; but even
now I am able to do them, that by facts I may prove to all, that I
am the Son of God, enduring to eternity, and that I can make those
who believe on me endure in the same way for ever. But your words
are all vain; nor can you perform any real works such as I have now
mentioned, as he also who sent you is a magician, who yet could not
deliver himself from the suffering of the cross."
38. Simon tries to raise a riot against Peter
To this speech of Simon, Peter answered:
"Do not meddle with the things that belong to others; for that you
are a magician, you have confessed and made manifest by the very deeds
that you have done; but our Master, who is the Son of God and of man,
is manifestly good; and that he is truly the Son of God has been told,
and shall be told to those to whom it is fitting. But if your will
not confess that you are a magician, let us go, with all this multitude,
to your house, and then it will be evident who is a magician." While
Peter was speaking thus, Simon began to assail him with blasphemies
and curses, that he might make a riot, and excite all so that he could
not be refuted, and that Peter, withdrawing on account of his blasphemy,
might seem to be overcome. But he stood fast, and began to charge
him more vehemently.
39. Simon's retreat due to the people's indignation
Then the people in indignation cast Simon
from the court, and drove him forth from the gate of the house; and
only one person followed him when he was driven out. Then silence
being obtained, Peter began to address the people in this manner:
"You ought, brethren, to bear with wicked men patiently; knowing that
although God could cat them off, yet he suffers them to remain even
until the day appointed, in which judgment shall pass on all. Why
then should not we bear with those whom, God suffers? Why should not
we bear with fortitude the wrongs that they do to us, when he who
is almighty does not take vengeance on them, that both his own goodness
and the impiety of the wicked may be known? But if the wicked one
had not found Simon to be his minister, he would doubtless have found
another: for it is of necessity that in this life offences come, "but
woe to that man by whom they come;' and therefore Simon is rather
to be mourned over, because he has become a choice vessel for the
wicked one, which undoubtedly would not have happened had he not received
power over him for ills former sins. For why should I further say
that he once believed in our Jesus, and was persuaded that Souls are
immortal? Although in this he is deluded by demons, yet he has persuaded
himself that he has the soul of a murdered boy ministering to him
in whatever he pleases to employ it in; in which truly, as I have
said, he is deluded by demons, and therefore I spoke to him according
to his own ideas: for he has learned from the Jews, that judgment
and vengeance are to be brought forth against those who set themselves
against the true faith, and do not repent. But here are men to whom,
as being perfect in crimes, the wicked one appears, that he may deceive
them, so that they may never be turned to repentance.
40. Peter blesses the people
"You therefore who are turned to the Lord
by repentance, bend to him your knees." When he had said this, all
the multitude bent their knees to God; and Peter, looking towards
heaven, prayed for them with tears that God, for his goodness, would
deign to receive those betaking themselves to him. And after he had
prayed and had instructed them to meet early the next day, he dismissed
the multitude. Then according to custom, having taken food, we went
to sleep.
41. Peter's accessibility
Peter, therefore, rising at the usual hour
of the night. Found us waking; and when, saluting us, in his usual
manner, he had taken his seat, first of all Niceta, said: "If you
will permit me, my Lord Peter, I have something to ask of you." Then
Peter said: "I permit not only you, but all, and not only now, but
always, that everyone confess what moves him, and the part in his
mind that is pained, in order that he may obtain healing. For things
which are covered with silence, and are not made known to us, are
cured with difficulty, like maladies of long standing; and therefore,
since the medicine of seasonable and necessary discourse cannot easily
be applied to those who keep silence, everyone ought to declare in
what respect his mind is feeble through ignorance. But to him who
keeps silence, it belongs to God alone to give a remedy. We indeed
also can do it, but by the lapse of a long time. For it is necessary
than the discourse of doctrine, proceeding in order from the beginning,
and meeting each single question, should disclose all things, and
resolve and reach to all things, even to that which everyone required
in his mind; but that, as I have said, can only be done in the course
of a long time. Now, then, ask what you please."
42. False signs and miracles
Then Niceta said: "I give you abundant thanks,
O most clement Peter; but this is what I desire to learn. How Simon,
who is the enemy of God, is able to do such and so great things? For
indeed he told no lie in his declaration of what he has done." To
this the blessed Peter thus answered: "God, who is one and true, has
resolved to prepare good and faithful friends for his first begotten;
but knowing that none can be good, unless they have in their power
that perception by which they may become good, that they may be of
their own intent what they choose to be, – and otherwise they could
not be truly good, if they were kept in goodness not by purpose, but
by necessity, – has given to everyone the power of his own will, that
he may be what he wishes to be. And again, foreseeing that that power
of will would make some choose good things and others evil, and so
that the human race would necessarily be divided into two classes,
he has permitted each class to choose both a place and a king, whom
they would. For the good King; rejoices in the good, and the wicked
one in the evil. And although I have expounded those things more fully
to you, O Clement, in that treatise in which I discoursed on predestination
and the end, yet it is fitting that I should now make clear to Niceta
also, as he asks me, what is the reason than Simon, whose thoughts
are against God, is able to do so great marvels.
43. Self-love is the real foundation of goodness.
"First of all, then, he is evil, in the
judgment of God, who will not enquire what is advantageous to himself.
For how can anyone love another, if he does not love himself? Or to
whom will that man not be an enemy, who cannot be a friend to himself?
In order, therefore, that there might be a distinction between those
who choose good and those who choose evil, God has concealed that
which is profitable to men, that is, the possession of the kingdom
of heaven, and has laid it up and hidden it as a secret treasure,
so that no one can easily attain it by his own power or knowledge.
Yet he has brought the report of it, under various names and opinions,
through successive generations, to the hearing of all: so that whosoever
should be lovers of good, hearing it, might enquire and discover what
is profitable and salutary to them; but that they should ask it, not
from themselves, but from him who has hidden it, and should pray that
access and the way of knowledge might be given to them: which way
is opened to those only who love it above all the good things of this
world; and on no other condition can anyone even understand it, however
wise he may seem; but that those who neglect to enquire what is profitable
and salutary to themselves, as self-haters and self-enemies, should
be deprived of its good things, as lovers of evil things.
44. God is to be supremely loved
"It behoves, therefore, the good to love
that way above all things, that is, above riches, glory, rest, parents,
relatives, friends, and everything in the world. But he who perfectly
loves this possession of the kingdom of heaven, will undoubtedly cast
away all practice of evil habit, negligence, sloth, malice, anger,
and such like. For if you prefer any of these to it, as loving the
vices of your own lust more than God, you shall not attain to the
possession of the heavenly kingdom; for truly it is foolish to love
anything more than God. For whether they be parents, they die; or
relatives, they do not continue; or friends, they change. But God
alone is eternal, and abides unchangeable. He, therefore, who will
not seek after that which is profitable to himself, is evil, to such
an extent that his wickedness exceeds the very prince of impiety.
For he abuses the goodness of God to the purpose of his own wickedness,
and pleases himself; but the other neglects the good things of his
own salvation, that by his own destruction he may please the evil
one.
45. Ten commandments corresponding to the Plagues
of Egypt
"On account of those, therefore, who by
neglect of their own salvation please the evil one, and those who
by study of their own profit seek to please the good One, ten things
have been prescribed as a test to this present age, according to the
number of the ten plagues which were brought on Egypt. For when Moses,
according to the commandment of God, demanded of Pharaoh that he should
let the people go, and in token of his heavenly commission showed
signs, his rod being thrown on the ground was turned into a serpent.
And when Pharaoh could not by these means be brought to consent, as
having freedom of will, again the magicians seemed to do similar signs,
by permission of God, that the purpose of the king might be proved
from the freedom of his will, whether he would rather believe the
signs performed by Moses, who was sent by God, or those which the
magicians rather seemed to work than actually performed. For truly
he ought to have understood from their very name that they were not
workers of truth, because they were not called messengers of God,
but magicians, as the tradition also intimates. Moreover, they seemed
to maintain the contest up to a certain point, and afterwards they
confessed of themselves, and yielded to their superior. Therefore
the last plague is inflicted, the destruction of the first-born, and
then Moses is commanded to consecrate the people by the sprinkling
of blood; and so, gifts being presented, with much entreaty he is
asked to depart with the people.
46. Simon resisted Peter, as the magicians
resisted Moses
"In a similar transaction I see that I am
even now engaged. For as then, when Moses exhorted the king to believe
God, the magicians opposed him by a pretended exhibition of similar
signs, and so kept back the unbelievers from salvation; so also now,
when I have come out to teach all nations to believe in the true God,
Simon the magician resists me, acting in opposition to me, as they
also did in opposition to Moses; in order that whosoever they be from
among the nations that do not use sound judgment, they may be made
manifest; but that those may be saved who rightly distinguish signs
from signs." While Peter thus spoke, Niceta answered: "I beseech you
that you would permit me to state whatever occurs to my mind." Then
Peter, being delighted with the eagerness of his disciples, said:
"Speak what you will."
47. The miracles of the Egyptian magicians
Then said Niceta: "In what respect did the
Egyptians sin in not believing Moses, since the magicians performed
like signs, even although they were done rather in appearance than
in truth? For if I had been there then, should I not have thought,
from the fact that the magicians did like things to those which Moses
did, either that Moses was a magician, or that the magicians performed
their signs by divine commission? For I should not have thought it
likely that the same things could be effected by magicians, even in
appearance, which he who was sent by God performed. And now, in what
respect do they sin who believe Simon, since they see him do so great
marvels? Or is it not marvellous to fly through the air, to be so
mixed with fire as to become one body with it, to make statues walk,
brazen dogs bark, and other such like things, which assuredly are
sufficiently wonderful to those who do not know how to distinguish?
Yes, he has also been seen to make bread of stones. But if he sins
who believes those who do signs, how shall it appear that he also
does not sin who has believed our Lord for his signs and works of
power?"
48. Truth is wrapped with love
Then said Peter: "I take it well that you
bring the truth to the rule, and do not suffer hindrances of faith
to lurk in your soul. For thus you can easily obtain the remedy. Do
you remember that I said, that the worst of all things is when anyone
neglects to learn what is for his good?" Niceta answered: "I remember."
Then Peter: "And again, that God has veiled his truth, that he may
disclose it to those who faithfully follow him?" "Neither," said Niceta,
"have I forgotten this." Then said Peter: "What do you think then?
That God has buried his truth deep in the earth, and has heaped mountains
on it, that it may be found by those only who are able to dig down
into the depths? It is not so; but as he has surrounded the mountains
and the earth with the expanse of heaven, so has he veiled the truth
with the curtain of his own love, that he alone may be able to reach
it, who has first knocked at the gate of divine love.
49. Good and evil come in pairs
"For, as I was beginning to say, God has
appointed for this world certain pairs; and he who comes first of
the pairs is of evil, he who comes second, of good. And in this is
given to every man an occasion of right judgment, whether he is simple
or prudent. For if he is simple, and believes him who comes first,
though moved to it by signs and prodigies, he must of necessity, for
the same reason, believe him who comes second; for he will be persuaded
by signs and prodigies, as he was before. When he believes this second
one, he will learn from him that he ought not to believe the first,
who comes of evil; and so the error of the former is corrected by
the emendation of the latter. But if he will not receive the second,
because he has believed the first, he will deservedly be condemned
as unjust; for unjust it is, that when he believed the first on account
of his signs, he will not believe the second, though he bring the
same, or even greater signs. But if he has not believed the first,
it follows that he may be moved to believe the second. For his mind
has not become so completely inactive but that it may be roused by
the redoubling of marvels. But if he is prudent, he can make distinction
of the signs. And if indeed he has believed in the first, he will
be moved to the second by the increase in the miracles, and by comparison
he will apprehend which are better; although clear tests of miracles
are recognised by all learned men, as we have shown in the regular
order of our discussion. But if anyone, as being whole and not needing
a physician, is not moved to the first, he will be drawn to the second
by the very continuance of the thing, and will make a distinction
of signs and marvels after this fashion; – he who is of the evil one,
the signs that he works do good to no one; but those which the good
man works are profitable to men.
50. The uselessness of pretended miracles
"For tell me, Please, what is the use of
showing statues walking, dogs of brass or stone barking, mountains
dancing, of flying through the air, and such like things, which you
say that Simon did? But those signs which are of the good One, are
directed to the advantage of men. As are those which were done by
our Lord, who gave sight to the blind and hearing to the deaf, raised
up the feeble and the lame, drove away sicknesses and demons, raised
the dead, and did other like things, as yon see also that I do. Those
signs, therefore, which make for the benefit of men, and confer some
good on them, the wicked one cannot do, excepting only at the end
of the world. For then it shall be permitted him to mix hip with his
signs some good ones, as the expelling of demons or the healing of
diseases; by this means going beyond his bounds, and being divided
against himself, and fighting against himself, he shall be destroyed.
And therefore the Lord has foretold, that in the last times there
shall be such temptation, that, if it be possible, the very elect
shall be deceived; that is to say, that by the marks of signs being
confused, even those must be disturbed who seem to be expert in discovering
spirits and distinguishing miracles.
51. Ten Pairs assigned to the world, from the
beginning
"The ten pairs of which we have spoken have
therefore been assigned to this world from the beginning of time.
Cain and Abel were one pair. The second was the giants and Noah; the
third, Pharaoh and Abraham; the fourth, the Philistines and Isaac;
the fifth, Esau and Jacob; the sixth, the magicians and Moses the
lawgiver; the seventh, the tempter and the Son of man; the eighth,
Simon and I, Peter; the ninth, all nations, and he who shall be sent
to sow the word among the nations; the tenth, Antichrist and Christ.
Concerning these pairs we shall give you fuller information at another
time." When Peter spoke thus, Aquila said: "Truly there is need of
constant teaching, that one may learn what is true about everything."
52. The Christian life
But Peter said: "Who is he that is earnest
toward instruction, and that studiously enquires into every particular,
except him who loves his own soul to salvation, and renounces all
the affairs of this world, that he may have leisure to attend to the
word of God only? Such is he whom alone the true Prophet deems wise,
even he who sells all that he has and buys the one true pearl, who
understands what is the difference between temporal things and eternal,
small and great, men and God. For he understands what is the eternal
hope in presence of the true and good God. But who is he that loves
God, save him who knows his wisdom? And how can anyone obtain knowledge
of God's wisdom, unless he be constant in hearing his word? Whence
it comes, that he conceives a love for him, and venerates him with
worthy honour, pouring out hymns and prayers to him, and most pleasantly
resting in these, accounts it his greatest damage if at any time he
speak or do anything else even for a moment of time; because, in reality,
the soul which is filled with the love of God can neither look on
anything except what pertains to God, nor, by reason of love of him,
can be satisfied with meditating on those things which it knows to
be pleasing to him. But those who have not conceived affection for
him, nor bear his love lighted up in their mind, are so to speak placed
in darkness and cannot see light; and therefore, even before they
begin to learn anything of God, they immediately faint as though worn
out by labour; and filled with weariness, they are immediately hurried
by their own peculiar habits to those words with which they are pleased.
For it is wearisome and annoying to such persons to hear anything
about God; and that for the reason I have stated, because their mind
has received no sweetness of divine love."
53. A deserter from Simon's camp, tells how
he was deluded
While Peter was thus speaking, the day dawned;
and behold, one of the disciples of Simon came, crying out: "I beseech
you, O Peter, receive me, a wretch, who have been deceived by Simon
the magician, to whom I gave heed as to a heavenly God, by reason
of those miracles which I saw him perform. But when I heard your discourses,
I began to think him a man, and indeed a wicked man; nevertheless,
when he went out from this I alone followed him, for I had not yet
clearly perceived his impieties. But when he saw me following him,
he called me blessed, and led me to his house; and about the middle
of the night he said to me, "I shall make you better than all men,
if you will remain with me even till the end. ' When I had promised
him this, he demanded of me an oath of perseverance; and having got
this, he placed on my shoulders some of his polluted and accursed
secret things, that I might carry them, and ordered me to follow him.
But when we came to the sea, he went aboard a boat which happened
to be there, and took from my neck what he had ordered me to carry.
And as he came out a little after, bringing nothing with him, he must
have thrown it into the sea. Then he asked me to go with him, saying
that he was going to Rome, and that there he would please the people
so much, that he should be reckoned a God, and publicly gifted with
divine honours. "Then,' said he, "if you wish to return here, I shall
send you back, loaded with all riches, and upheld by various services.
' When I heard this, and saw nothing in him in accordance with this
profession, but perceived that he was a magician and a deceiver, I
answered: "Pardon me, Please; for I have a pain in my feet, and therefore
I ant not able to leave Caesarea. Besides, I have a wife and little
children, whom I cannot leave by any means. ' When he heard this,
he charged me with sloth, and set out towards Dora, saying, "You will
be sorry, when you hear what glory I shall get in the city of Rome.
' And after this he set out for Rome, as he said; but I hastily returned
here, entreating you to receive me to penitence, because I have been
deceived by him."
54. He declares Simon's wickedness, to the
court
When he who had returned from Simon had
thus spoken, Peter ordered him to sit down in the court. And he himself
going forth, and seeing immense crowds, far more than on the previous
days, stood in his usual place; and pointing out him who had come,
began to discourse as follows: "This man whom I point out to you,
brethren, has just come to me, telling me of the wicked practices
of Simon, and how he has thrown the implements of his wickedness into
the sea, not induced to do so by repentance, but being afraid in case,
being detected, he should be subjected to the public laws. And he
asked this man, as he tells me, to remain with him, promising him
immense gifts; and when he could not persuade him to do so, he left
him, reproaching him for sluggishness, and set out for Rome." When
Peter had intimated this to the crowd, the man himself who had returned
from Simon stood up, and began to state to the people everything relating
to Simon's crimes. And when they were shocked by the things which
they heard that Simon had done by his magical acts, Peter said:
55. Peter resolves to pursue Simon
"Be not, my brethren, distressed by those
things that have been done, but give heed to the future: for what
is passed is ended; but the things which threaten are dangerous to
those who shall fall in with them. For offences shall never be wanting
in this world, so long as the enemy is permitted to act according
to his will; in order that the prudent and those who understood his
wiles may be conquerors in the contests which he raises against them;
but that those who neglect to learn the things that pertain to the
salvation of their souls, may be taken by him with merited deceptions.
Since, therefore, as you have heard, Simon has gone forth to preoccupy
the ears of the Gentiles who are called to salvation, it is necessary
that I also follow on his track, so that whatever disputations he
raises may be corrected by us. But inasmuch as it is right that greater
anxiety should be felt concerning you who are already received within
the walls of life, – for if that which has been actually acquired
perish, a positive loss is sustained; while with respect to that which
has not yet been acquired, if it can be got, there is so much gain;
but if not, the only loss is that there is no gain; – in order, therefore,
that you may be more and more confirmed in the truth, and the nations
who are called to salvation may in no way be prevented by the wickedness
of Simon, I have thought good to ordain Zacchaeus as pastor over you,
and to remain with you myself for three months; and so to go to the
Gentiles, in case through our delaying longer, and the crimes of Simon
stalking in every direction, they should become incurable."
56. Zacchaeus made bishop of Caesarea; presbyters
and deacons ordained
At this announcement all the people wept,
hearing that he was going to leave them; and Peter, sympathizing with
them, himself also shed tears; and looking up to heaven, he said:
"To you, O God, who have made heaven and earth, and all things that
are in them, we pour out the prayer of supplication, that you would
comfort those who have recourse to you in their tribulation. For by
reason of the affection that they have towards you, they do love me
who have declared to them your truth. Therefore guard them with the
right hand of your compassion; for neither Zacchaeus nor any other
man can be a sufficient guardian to them." When he had said this,
and more to the same effect, he laid his hands on Zacchaeus, and prayed
that he might blamelessly discharge the duty of his episcopacy. Then
he ordained twelve presbyters and four deacons, and said: "I have
ordained you this Zacchaeus as a bishop, knowing that he has the fear
of God, and is expert in the Scriptures. You ought therefore to honour
him as holding the place of Christ, obeying him for your salvation,
and knowing that whatever honour and whatever injury is done to him,
redounds to Christ, and from Christ to God. Hear him therefore with
all attention, and receive from him the doctrine of the faith; and
from the presbyters the monitions of life; and from the deacons the
order of discipline. Have a religious care of widows; vigorously assist
orphans; take pity on the poor; teach the young modesty; – and in
a word, sustain one another as circumstances shall demand; worship
God, who created heaven and earth; believe in Christ; love one another;
be compassionate to all; and fulfill charity not only in word, but
in act and deed."
57. Invitation to baptism
When he had given them these and such like
precepts, he made proclamation to the people, saying: "Since I have
resolved to stay three months with you, if anyone desires it, let
him be baptised; that, stripped of his former evils, he may for the
future, in consequence of his own conduct, become heir of heavenly
blessings, as a reward for his good actions. Whosoever will, then,
let him come to Zacchaeus and give his name to him, and let him hear
from him the mysteries of the kingdom of heaven. Let him attend to
frequent fastings, and approve himself in all things, that at the
end of these three months he may be baptised on the day of the festival.
But everyone of you shall be baptised in ever flowing waters, the
name of the Trine Beatitude being invoked over him; he being first
anointed with oil sanctified by prayer, that so at length, being consecrated
by these things, he may attain a perception of holy things."
58. Peter's address to his twelve followers
When he had spoken at length on the subject
of baptism, he dismissed the crowd, and betook himself to his usual
place of abode; and there, while the twelve stood around him (viz.
zacchaeus and Sophonias, Joseph and Michaeus, Eleazar and Phineas,
Lazarus and Eliseus, I Clement and Nicodemus, Niceta and Aquila),
he addressed us to the following effect: "Let us, my brethren, consider
what is right; for it is our duty to bring some help to the nations,
which are called to salvation. You have yourselves heard that Simon
has set out, wishing to anticipate our journey. Him we should have
followed step by step, that wheresoever he tries to subvert any, we
might immediately confute him. But since it appears to me to be unjust
to forsake those who have been already converted to God, and to bestow
our care on those who are still afar off, I think it right that I
should remain three months with those in this city who have been turned
to the faith, and should strengthen them; and yet that we should not
neglect those who are still far off, in case perhaps, if they be long
infected with the power of pernicious doctrine, it be more difficult
to recover them. Therefore I wish (only, however, if you also think
it right), that for Zacchaeus, whom we have now ordained bishop, Benjamin
the son of Saba be substituted; and for Clement (whom I have resolved
to have always by me, because, coming from the Gentiles, he has a
great desire to hear the word of God) there be substituted Ananias
the son of Safra; and for Niceta and Aquila, who have been but lately
converted to the faith of Christ, Rubelus the brother of Zacchaeus,
and Zacharias the builder. I wish, therefore, to complete the number
of twelve by substituting these four for the other four, that Simon
may feel that I in them am always with him."
59. Arrangements approved by all the brethren
Having therefore separated me, Clement,
and Niceta and Aquila, he said to those twelve: "I wish you the day
after tomorrow to proceed to the Gentiles, and to follow in the footsteps
of Simon, that you may inform me of all his proceedings. You will
also enquire diligently the sentiments of everyone, and announce to
those who I shall come to them without delay; and, in short, in all
places instruct the Gentiles to expect my coming." When he had spoken
these things, and others to the same effect, he said: "You also, my
brethren, if you have anything to say to these things, say on, in
case perhaps it be not right which seems good to me alone." Then all,
with one voice applauding him, said: "We ask you rather to arrange
everything according to your own judgment, and to order what seems
good to yourself; for this we think to be the perfect work of piety,
if we fulfill what you command."
60. Departure of the twelve
Therefore, on the day appointed, when they
had ranged themselves before Peter, they said: "Do not think, O Peter,
that it is a small grief to us that we are to be deprived of the privilege
of hearing you for three months; but since it is good for us to do
what you order, we shall most readily obey. We shall always retain
in our hearts the memory of your face; and so we set out actively,
as you have commanded us." Then he, having poured out a prayer to
the Lord for them, dismissed them. And when those twelve who had been
sent forward had gone, Peter entered, according to custom, and stood
in the place of disputation. And a multitude of people had come together,
even a larger number than usual; and all with tears gazed on him,
by reason of what they had heard from him the day before, that he
was about to go forth on account of Simon. Then, seeing them weeping,
he himself also was similarly affected, although he endeavoured to
conceal and to restrain his tears. But the trembling of his voice,
and the interruption of his discourse, betrayed that he was distressed
by similar emotion.
61. Peter prepares the Caesareans for his departure
However, rubbing his forehead with his hand,
he said: "Be of good courage, my brethren, and comfort your sorrowful
hearts by means of counsel, referring all things to God, whose will
alone is to be fulfilled and to be preferred in all things. For let
us suppose for a moment, that by reason of the affection that we have
towards you, we should act against his will, and remain with you,
is he not able, by sending death on me, to appoint to me a longer
separation from you? And therefore it is better for us to carry out
this shorter separation with his will, as those to whom it is prescribed
to obey God in all things. Hence you also ought to obey him with like
submission, inasmuch as you love me from no other reason than on account
of your love of him. As friends of God, therefore, acquiesce in his
will; but also judge yourselves what is right. Would it not have seemed
wicked, if, when Simon was deceiving you, I had been detained by the
brethren in Jerusalem, and had not come to you, and that although
you had Zacchaeus among you, a good and eloquent man? So now also
consider that it would be wicked, if, when Simon has gone forth to
assail the Gentiles, who are wholly without a defender, I should be
detained by you, and should not follow him. Therefore let us see to
it, that we do not, by an unreasonable affection, accomplish the will
of the wicked one.
62. More than ten thousand are baptised
"Meantime I shall remain with you three
months, as I promised. Be constant in hearing the word; and at the
end of that time, if any are able and willing to follow us, they may
do so, if duty will admit of it. And when I say if duty will admit
I mean that no one by his departure must sadden anyone who ought not
to be saddened, as by leaving parents who ought not to be left, or
a faithful wife, or any other person to whom he is bound to afford
comfort for God's sake." Meantime, disputing and teaching day by day,
he filled up the tithe appointed with the labour of teaching; and
when the festival day arrived, upwards of ten thousand were baptised.
63. News of Simon's travels and activities
But in those days a letter was received
from the brethren who had gone before, in which were detailed the
crimes of Simon, how going from city to city he was deceiving multitudes,
and everywhere maligning Peter, so that, when he should come, no one
might afford him a hearing. For he asserted that Peter was a magician,
a godless man, injurious, cunning, ignorant, and professing impossible
things. "For," he says, "he asserts that the dead shall rise again,
which is impossible. But if anyone attempts to confute him, he is
cut off by secret snares by him, by means of his attendants. Therefore,
I also," he says, "when I had vanquished him and triumphed over him,
fled for fear of his snares, in case he should destroy me by incantations,
or plan my death by plots." They intimated also that he mainly stayed
at Tripolis.
64. Farewell to Caesarea
Peter therefore ordered the letter to be
read to the people; and after the reading of it, he addressed them
and gave them full instructions about everything, but especially that
they should obey Zacchaeus, whom he had ordained bishop over them.
Also he commended the presbyters and the deacons to the people, and
not less the people to them. And then, announcing that he should spend
the winter at Tripolis, he said: "I commend you to the grace of God,
being about to depart tomorrow, with God's will. But during the whole
three months which he spent at Caesarea, for the sake of instruction,
whatever he discoursed of in the presence of the people in the day-time,
he explained more fully and perfectly in the night, in private to
us, as more faithful and completely approved by him. And at the same
time he commanded me, because he understood that I carefully stored
in my memory what I heard, to commit to writing whatever seemed worthy
of record, and to send it to you, my Lord James, as also I did, in
obedience to his command.
65. Contents of Clement's despatches to James
The first book, therefore, of those that
I formerly sent to you, contains an account of the true Prophet, and
of the peculiarity of the understanding of the law, according to what
the tradition of Moses teaches. The second contains an account of
the beginning, and whether there be one beginning or many, and that
the Law of the Hebrews knows what immensity is. The third, concerning
God, and those things that have been ordained by him. The fourth,
that though there are many that are called gods, there is but one
true God, according to the testimonies of the Scriptures. The fifth,
that there are two heavens, one of which is that visible firmament
which shall pass away, but the other is eternal and invisible. The
sixth, concerning good and evil; and that all things are subjected
to good by the Father; and why, and how, and whence evil is, and that
it co-operates with good, but not with a good purpose; and what are
the signs of good, and what those of evil; and what is the difference
between duality and conjunction. The seventh, what are the things
which the twelve apostles treated of in the presence of the people
in the temple. The eighth, concerning the words of the Lord which
seem to be contradictory, but are not; and what is the explanation
of them. The ninth, that the Law which has been given by God is righteous
and perfect, and that it alone can make pure. The tenth, concerning
the carnal birth of men, and concerning the generation which is by
baptism; and what is the succession of carnal seed in man; and what
is the account of his soul, and how the freedom of the will is in
it, which, seeing it is not unbegotten, but made, could not be immovable
from good. Concerning these several subjects, therefore, whatever
Peter discoursed at Caesarea, according to his command, as I have
said, I have sent you written in ten volumes. But on the next day,
as had been determined, we set out from Caesarea with some faithful
men, who had resolved to accompany Peter.
Book 4.
The Debate Continues: Peter expounds the Scriptures
01. Their halt at the town of Dora
Having set out from Caesarea on the way
to Tripolis, we made our first stoppage at a small town called Dora,
because it was not far distant; and almost all those who had believed
through the preaching of Peter could scarcely bear to be separated
from him, but walked along with us, again and again gazing on him,
again and again embracing him, again and again conversing with him,
until we came to the inn. On the following day we came to Ptolemais,
where we stayed ten days; and when a considerable number had received
the word of God, we signified to some of them who seemed particularly
attentive, and wished to detain us longer for the sake of instruction,
that they might, if so disposed, follow us to Tripolis. We acted in
the same way at Tyre, and Sidon, and Berytus, and announced to those
who desired to hear further discourses, that we were to spend the
winter at Tripolis. Therefore, as all those who were anxious followed
Peter from each city, we were a great multitude of elect ones when
we entered into Tripolis. On our arrival, the brethren who had been
sent before met us before the gates of the city; and taking us under
their charge, conducted us to the various lodgings which they bad
prepared. Then there arose a commotion in the city, and a great assemblage
of persons eager to see Peter.
02. Reception in the house of Maro
When we had come to the house of Maro, in
which preparation had been made for Peter, he turned to the crowd,
and told those who he would address them the day after tomorrow. Therefore
the brethren who had been sent before assigned lodgings to all who
had come with us. Then, when Peter had entered into the house of Maro,
and was asked to partake of food, he answered that he would by no
means do so, until he had ascertained whether all those that had accompanied
him were provided with lodgings. Then he learned from the brethren
who had been sent before, that the citizens had received them not
only hospitably, but with all kindness, by reason of their love towards
Peter; so much so, that several were disappointed because there were
no guests for them; for that all had made such preparations, that
even if many more had come, there would still have been a deficiency
of guests for the hosts, not of hosts for the guests.
03. Simon's Flight
Thereupon Peter was greatly delighted, and
praised the brethren, and blessed them, and requested them to remain
with him. Then, when he had bathed in the sea, and had taken food,
he went to sleep in the evening; and rising, as usual, at cock-crow,
while the evening light was still burning, he found us all awake.
Now there were in all sixteen of us, viz. peter and I, Clement, Niceta
and Aquila, and those twelve who had preceded us. Saluting us, then,
as was his wont, Peter said: "Since we are not taken up with others
today, let us be taken up with ourselves. I shall tell you what took
place at Caesarea after your departure, and you shall tell us of the
doings of Simon here." And while the conversation was going on on
these subjects, at daybreak some of the members of the family came
in and told Peter that Simon, when he heard of Peter's arrival, departed
in the night, on the way to Syria. They also stated that the crowds
thought that the day which he had said was to intervene was a very
long time for their affection, and that they were standing in impatience
before the gate, conversing among themselves about those things which
they wished to hear, and that they hoped that they should by all means
see him before the time appointed; and that as the day became lighter
the multitudes were increasing, and that they were trusting confidently,
whatever they might be presuming on, that they should hear a discourse
from him. "Now then "said they "instruct us to tell them what seems
good to you; for it is absurd that so great a multitude should have
come together, and should depart with sadness, through no answer being
returned to them. For they will not consider that it is those who
have not waited for;the appointed day but rather they will think that
you are slighting them."
04. The harvest is plentiful
Then Peter, filled with admiration, said:
"You see, brethren, how every word of the Lord spoken prophetically
is fulfilled. For I remember that he said, "The harvest indeed is
plenteous, but the labourers are few; ask therefore the Lord of the
harvest, that he would send out labourers into his harvest. ' Behold,
therefore, the things which are foretold in a mystery are fulfilled.
But whereas he said also, "Many shall come from the east and the west,
from the north and the south, and shall recline in the bosom of Abraham,
and Isaac, and Jacob;' this also is, as yon see, in the same way fulfilled.
Therefore I ask you, my fellow-servants and helpers, that you would
learn diligently the order of preaching, and the ways of absolutions,
that you may be able to save the souls of men, which by the secret
power of God acknowledge whom they ought to love, even before they
are taught. For you see that these men, like good servants, long for
him whom they expect to announce to them the coming of their Lord,
that they may be able to fulfill his will when they have learned it.
The desire, therefore, of hearing the word of God, and enquiring into
his will, they have from God; and this is the beginning of the gift
of God, which is given to the Gentiles, that by this they may be able
to receive the doctrine of truth.
05. The love of Moses and of Christ
"For so also it was given to the people
of the Hebrews from the beginning, that they should love Moses, and
believe his word; whence also it is written: "The people believed
God, and Moses his servant. What, therefore, was of peculiar gift
from God toward the nation of the Hebrews, we see now to be given
also to those who are called from among the Gentiles to the faith.
But the method of works is put into the power and will of everyone,
and this is their own; but to have an affection towards a teacher
of truth. This is a gift of the heavenly Father. But salvation is
in this, that you do his will of whom you have conceived a love and
affection through the gift of God; in case that saying of his be addressed
to you which he spoke, "Why do you call me Lord, Lord, and do not
what I say?' It is therefore the peculiar gift bestowed by God on
the Hebrews, that they believe Moses; and the peculiar gift bestowed
on the Gentiles is that they love Jesus. For this also the Master
intimated, when he said, "I will confess' to you, O Father, Lord of
heaven and earth, because you have concealed these things from the
wise and prudent, and have revealed them to babes. By which it is
certainly declared, that the people of the Hebrews, who were instructed
out of the law, did not know him; but the people of the Gentiles have
acknowledged Jesus, and venerate him; on which account also they shall
be saved, not only acknowledging him, but also doing his will. But
he who is of the Gentiles, and who has it of God to believe Moses,
ought also to have it of his own purpose to love Jesus also. And again,
the Hebrew, who has it of God to believe Moses, ought to have it also
of his own purpose to believe in Jesus; so that each of them, having
in himself something of the divine gift, and something of his own
exertion, may be perfect by both. For concerning such a person our
Lord spoke, as of a rich man, "Who brings forth from his treasures
things new and old. '
06. A congregation for discussion of religion
"But enough has been said of these things
for time presses, and the religious devotion of the people invites
us to address them." And when he had thus spoken, he asked where there
was a suitable place for discussion. And Maro said: "I have a very
spacious hall which can hold more than five hundred men, and there
is also a garden within the house; or if it please you to be in some
public place, all would prefer it, for there is nobody who does not
desire at least to see your face." Then Peter said: "Show me the hall,
or the garden." And when he had seen the hall, he went in to see the
garden also; and suddenly the whole multitude, as if some one had
called them, rushed into the house, and thence broke through into
the garden, where Peter was already standing, selecting a fit place
for discussion.
07. The sick healed
But when he saw that the crowds had, like
the waters of a great river, poured over the narrow passage, he mounted
on a pillar which happened to stand near the wall of the garden, and
first saluted the people in a religious manner. But some of those
who were present, and who had been for a long time distressed by demons,
threw themselves on the ground, while the unclean spirits entreated
that they might be allowed but for one day to remain in the bodies
that they had taken possession of. But Peter rebuked them, and commanded
them to depart; and they went out without delay. After these, others
who had been afflicted with long-standing sicknesses asked Peter that
they might receive healing; and he promised that he would ask the
Lord for them as soon as his discourse of instruction was completed.
But as soon as he promised, they were freed from their sicknesses;
and he ordered them to sit down apart, with those who had been freed
from the demons, as after the fatigue of labour. Meantime, while this
was going on, a vast multitude assembled, attracted not only by the
desire of hearing Peter, but also by the report of the cures which
had been accomplished. But Peter, beckoning with his hand to the people
to he still, and settling the crowds in tranquillity, began to address
them as follows: -
08. Providence vindicated
"It seems to me necessary, at the outset
of a discourse concerning the true worship of God, first of all to
instruct those who have not as yet acquired any knowledge of the subject,
that throughout the divine providence must be maintained to be without
blame, by which the world is ruled and governed. Moreover, the reason
of the present undertaking, and the occasion offered by those whom
the power of God has healed, suggest this subject for a beginning,
viz. to show that for good reason very many persons are possessed
by demons, that so the justice of God may appear. For ignorance will
be found to be the mother of almost all evils. But now let us come
to the reason.
09. State of innocence a state of enjoyment.
"When God had made man after his own image
and likeness, he grafted into his work a certain breathing and odour
of his divinity, that so men, being made partakers of his Only-begotten,
might through him be also friends of God and sons of adoption. Whence
also he himself, as the true Prophet, knowing with what actions the
Father is pleased, instructed them in what way they might obtain that
privilege. At that time, therefore, there was among men only one worship
of God – a pure mind and an uncorrupted spirit. And for this reason
every creature kept an inviolable covenant with the human race. For
by reason of their reverence of the Creator, no sickness, or bodily
disorder, or corruption of food, had power over them; whence it happened,
that a life of a thousand years did not fall into the frailty of old
age.
10. Sin the cause of suffering
"But when men, leading a life void of distress,
began to think that the continuance of good things was granted them
not by the divine bounty, but by the chance of things, and to accept
as a debt of nature, not as a gift of God's goodness, their enjoyment
without any exertion of the delights of the divine complaisance, –
men, being led by these things into contrary and impious thoughts,
came at last, at the instigation of idleness, to think that the life
of gods was theirs by nature, without any labours or merits on their
part. Hence they go from bad to worse, to believe that neither is
the world governed by the providence of God, nor is there any place
for virtues, since they knew that they themselves possessed the fullness
of ease and delights, without the assignment of any works previously,
and without any labours were treated as the friends of God.
11. Suffering salutary
"By the most righteous judgment of God,
therefore, labours and afflictions are assigned as a remedy to men
languishing in the vanity of such thoughts. And when labour and tribulations
came on them, they were excluded from the place of delights and amenity.
Also the earth began to produce nothing to them without labour; and
then men's thoughts being turned in them, they were warned to seek
the aid of their Creator, and by prayers and vows to ask for the divine
protection. And thus it happened, that the worship of God, which they
had neglected by reason of their prosperity, they recovered through
their adversity; and their thoughts towards God, which indulgence
had perverted, affliction corrected. So therefore the divine providence,
seeing that this was more profitable to man, removed from them the
ways of kindness and abundance, as being hurtful, and introduced the
way of vexation and tribulation.
12. Translation of Enoch
"But that he might show that these things
were done on account of the ungrateful, he translated to immortality
a certain one of the first race of men, because he saw that he was
not unmindful of his grace, and because he hoped to call on the name
of God; while the rest, who were so ungrateful that they could not
be amended and corrected even by labours and tribulations, were condemned
to a terrible death. Yet amongst them also he found a certain one,
who was righteous with his house, whom he preserved, having enjoined
him to build an ark, in which he and those who were commanded to go
with him might escape, when all things should be destroyed by a deluge:
in order that, the wicked being cut off by the overflow of waters,
the world might receive a purification; and he who had been preserved
for the continuance of the race, being purified by water, might anew
repair the world.
13. Origin of idolatry
"But when all these things were done, men
turned again to impiety; and on this account a law was given by God
to instruct them in the way of living. But in process of time, the
worship of God and righteousness were corrupted by the unbelieving
and the wicked, as we shall show more fully by and by. Moreover, perverse
and erratic religions were introduced, to which the greater part of
men gave themselves up, on the occasion of holidays and solemnities,
instituting drinking sessions and banquets, following pipes, and flutes,
and harps, and diverse kinds of musical instruments, and indulging
themselves in all kinds of drunkenness and luxury. From such things
every kind of error took rise; hence they invented groves and altars,
fillets and victims, and after drunkenness they were agitated with
mad emotions. By this means power was given to the demons to enter
into minds of this sort, so that they seemed to lead insane dances
and to rave like Bacchanalians; hence were invented the gnashing of
teeth, and bellowing from the depth of their bowels; hence a terrible
countenance and a fierce aspect in men, so that he whom drunkenness
had subverted and a demon had instigated, was believed by the deceived
and the erring to be filled with the Deity.
14. God both good and righteous
"Hence, since so many false and erratic
religions have been introduced into the world, we have been sent,
as good merchants, bringing to you the worship of the true God, handed
down from the fathers, and preserved; as the seeds of which we scatter
these words amongst you, and place it in your choice to choose what
seems to you to be right. For if you receive those things which we
bring you, you shall not only be able yourselves to escape the incursions
of the demon, but also to drive them away from others; and at the
same time you shall obtain the rewards of eternal good things. But
those who shall refuse to receive those things which are spoken by
us, shall be subject in the present life to diverse demons and disorders
of sicknesses, and their souls after their departure from the body
shall be tormented for ever. For God is not only good, but also just;
for if he were always good, and never just to render to everyone according
to his deeds, goodness would be found to be injustice. For it would
be injustice if the impious and the pious were treated by him alike.
15. How demons Get power over men
"Therefore demons, as we have just said,
when once they have been able, by means of opportunities afforded
them, to convey themselves through base and evil actions into the
bodies of men, if they remain in them a long time through their own
negligence, because they do not seek after what is profitable to their
souls, they necessarily compel them for the future to fulfill the
desires of the demons who dwell in them. But what is worst of all,
at the end of the world, when that demon shall be consigned to eternal
fire, of necessity the soul also which obeyed him, shall with him
be tortured in eternal fires, together with its body which it has
polluted.
16. Why they wish to possess men
"Now that the demons are desirous of occupying
the bodies of men, this is the reason. They are spirits baring their
purpose turned to wickedness. Therefore by immoderate eating and drinking,
and lust, they urge men on to sin, but only those who entertain the
purpose of sinning, who, while they seem simply desirous of satisfying
the necessary cravings of nature, give opportunity to the demons to
enter into them, because through excess they do not maintain moderation.
For as long as the measure of nature is kept, and legitimate moderation
is preserved, the mercy of God does not give them liberty to enter
into men. But when either the mind falls into impiety, or the body
is filled with immoderate meat or drink, then, as if invited by the
will and purpose of those who thus neglect themselves, they receive
power as against those who have broken the Law imposed by God.
17. The Gospel gives power over demons.
"You see, then, how important is the acknowledgment
of God, and the observance of the divine religion, which not only
protects those who believe from the assaults of the demon, but also
gives them command over those who rule over others. And therefore
it is necessary for you, who are of the Gentiles, to betake yourselves
to God, and to keep yourselves from all uncleanness, that the demons
may be expelled, and God may dwell in you And at the same time, by
prayers, commit yourselves to God, and call for his aid against the
impudence of the demons; for "whatever things you ask, believing,
you shall receive. ' But even the demons themselves, in proportion
as they see faith grow in a man, in that proportion they depart from
him, residing only in that part in which something of infidelity still
remains; but from those who believe with full faith, they depart without
any delay. For when a soul has come to the faith of God, it obtains
the virtue of heavenly water, by which it extinguishes the demon like
a spark of fire.
18. This power in proportion to faith
"There is therefore a measure of faith,
which, if it be perfect, drives the demon perfectly from the soul;
but if it has any defect, something on the part of the demon still
remains in the portion of infidelity; and it is the greatest difficulty
for the soul to understand when or how, whether fully or less fully,
the demon has been expelled from it. For if he remains in any quarter,
when he gets an opportunity, he suggests thoughts to men's hearts;
and they, not knowing whence they come, believe the suggestions of
the demons, as if they were the perceptions of their own souls. Thus
they suggest to some to follow pleasure by occasion of bodily necessity;
they excuse the passionateness of others by excess of gall; they colour
over the madness of others by the vehemence of melancholy; and even
extenuate the folly of some as the result of abundance of phlegm.
But even if this were so, still none of these could be hurtful to
the body, except from the excess of meats and drinks; because, when
these are taken in excessive quantities, their abundance, which the
natural warmth is not sufficient to digest, curdles into a sort of
poison, and it, flowing through the bowels and all the veins like
a common sewer, renders the motions of the body unhealthy and base.
Therefore moderation is to be attained in all things, that neither
may place be given to demons, nor the soul, being possessed by them,
be delivered along with them to be tormented in eternal fires.
19. Demons incite to idolatry
"There is also another error of the demons,
which they suggest to the senses of men, that they should think that
those things which they suffer, they suffer from such as are called
gods, in order that thereby, offering sacrifices and gifts, as if
to propitiate them, they may strengthen the worship of false religion,
and avoid us who are interested in their salvation, that they may
be freed from error; but this they do, as I have said, not knowing
that these thing are suggested to them by demons, for fear they should
be saved. It is therefore in the power of everyone, since man has
been made possessed of free-will, whether he shall hear us to life,
or the demons to destruction. Also to some, the demons, appearing
visibly under various figures, sometimes throw out threats, sometimes
promise relief from sufferings, that they may instill into those whom
they deceive the opinion of their being gods, and that it may not
be known that they are demons. But they are not concealed from us,
who know the mysteries of the creation, and for what reason it is
permitted to the demons to do those things in the present world; how
it is allowed them to transform themselves into what figures they
please, and to suggest evil thoughts, and to convey themselves, by
means of meats and of drink consecrated to them, into the minds or
bodies of those who partake of it, and to concoct vain dreams to further
the worship of some idol.
20. Folly of idolatry
"And yet who can be found so senseless as
to be persuaded to worship an idol, whether it be made of gold or
of any other metal? To whom is it not manifest that the metal is just
that which the artificer pleased? How then can the divinity be thought
to be in that which would not be at all unless the artificer had pleased?
Or how can they hope that future things should be declared to them
by that in which there is no perception of present things? For although
they should divine something, they should not immediately be held
to be gods; for divination is one thing, divinity is another. For
the Pythons also seem to divine, yet they are not gods; and, in short,
they are driven out of men by Christians. And how can that be God
which is put to flight by a man? But perhaps you will say, what as
to their effecting cures, and their showing how one can be cured?
On this principle, physicians ought also to be worshipped as gods,
for they cure many; and in proportion as anyone is more skillful,
the more he will cure.
21. Falsehood of the heathen Oracles
"So it is clear that they since they are
demoniac spirits, know some things both more quickly and more perfectly
than men; for they are not retarded in their learning by the heaviness
of a body. And therefore they, as being spirits, know without delay
and without difficulty what physicians attain after a long time and
by much labour. It is not wonderful, therefore, if they know somewhat
more than men do; but this is to be observed, that what they know
they do not employ for the salvation of souls, but for the deception
of them, that by means of it they may indoctrinate them in the worship
of false religion. But God, that the error of so great deception might
not be concealed, and that he himself might not seem to be a cause
of error in permitting them so great license to deceive men by divinations,
and cures, and dreams, has of his mercy furnished men with a remedy,
and has made the distinction of falsehood and truth obvious to those
who desire to know. This, therefore, is that distinction: what is
spoken by the true God, whether by prophets or by diverse visions,
is always true; but what is foretold by demons is not always true.
It is therefore an evident sign that those things are not spoken by
the true God, in which at any time there is falsehood; for in truth
there is never falsehood. But in the case of those who speak falsehoods,
there may occasionally be a slight mixture of truth, to give so to
speak seasoning to the falsehoods.
22. Why these oracles sometimes come true
"But if anyone say, what is the use of this,
that they should be permitted even sometimes to speak truth, and thereby
so much error be introduced amongst men? let him take this for answer:
If they had never been allowed to speak any truth, then they would
not foretell anything at all; while if they did not foretell, they
would not be known to be demons. But if demons were not known to be
in this world, the cause of our struggle and contest would be concealed
from us, and we should suffer openly what was done in secret, that
is, if the power were granted to them of only acting against us, and
not of speaking. But now, since they sometimes speak truth, and sometimes
falsehood, we ought to acknowledge, as I have said, that their responses
are of demons, and not of God, with whom there is never falsehood.
23. Evil is not in the substance created
by God
"But if anyone, proceeding more curiously,
enquire: What then was the use of God's making these evil things,
which should have so great a tendency to subvert the minds of men?
To one proposing such a question, we answer that we must first of
all enquire whether there is any evil in substance. And although it
would be sufficient to say to the one who it is not suitable that
the creature judge the Creator, but that to judge the work of another
belongs to him who is either of equal skill or equal power; yet, to
come directly to the point, we say absolutely that there is no evil
in substance. But if this be so, then the Creator of substance is
vainly blamed.
24. Why God permits evil
"But you will meet me by saying, Even if
it has come to this through freedom of will, was the Creator ignorant
that those whom he created would fall away into evil? He ought therefore
not to have created those who, he foresaw, would deviate from the
path of righteousness. Now we tell those who ask such questions, that
the purpose of assertions of the sort made by us is to show why the
wickedness of those who as yet were not, did not prevail over the
goodness of the Creator. For if, wishing to fill up the number and
measure of his creation, he had been afraid of the wickedness of those
who were to be, and like one who could find no other way of remedy
and cure, except only this, that he should refrain from his purpose
of creating, in case the wickedness of those who were to be should
be ascribed to him; what else would this show but unworthy suffering
and improper feebleness on the part of the Creator, who should so
fear the actings of those who as yet were not, that he refrained from
his purposed creation?
25. Evil beings turned to good account
"But, setting aside these things, let us
consider this earnestly, that God the Creator of the universe, foreseeing
the future differences of his creation, foresaw and provided diverse
ranks and different offices to each of his creatures, according to
the peculiar movements which were produced from freedom of will; so
that while all men are of one substance in respect of the method of
creation, there should yet be diversity in ranks and offices, according
to the peculiar movements of minds, to be produced from liberty of
will. Therefore he foresaw that there would be faults in his creatures;
and the method of his justice demanded that punishment should follow
faults, for the sake of amendment. It was necessary, therefore, that
there should be ministers of punishment, and yet that freedom of will
should draw them into that order. Moreover, those also must have enemies
to conquer, who had undertaken the contests for the heavenly rewards.
Thus, therefore, neither are those things destitute of utility which
are thought to be evil, since the conquered unwillingly acquire eternal
rewards for those by whom they are conquered. But let this suffice
on these points, for in process of time even more secret things shall
be disclosed.
26. Evil angels are seducers
"Now therefore, since you do not yet understand
how great darkness of ignorance surrounds you, meantime I wish to
explain to you whence the worship of idols began in this world. And
by idols, I mean those lifeless images which you worship, whether
made of wood, or earthenware, or stone, or brass, or any other metals:
of these the beginning was in this way. Certain angels, having left
the course of their proper order, began to favour the vices of men,
and in some measure to lend unworthy aid to their lust, in order that
by these means they might indulge their own pleasures the more; and
then, that they might not seem to be inclined of their own accord
to unworthy services, taught men that demons could, by certain arts
– that is, by magical invocations – be made to obey men; and so, as
from a furnace and workshop of wickedness, they filled the whole world
with the smoke of impiety, the light of piety being withdrawn.
27. Ham, son of Noah, was the first magician
"For these and some other causes, a flood
was brought on the world, as we have said already, and shall say again;
and all who were on the earth were destroyed, except the family of
Noah, who survived, with his three sons and their wives. One of these,
by name Ham, unhappily discovered the magical act, and handed down
the instruction of it to one of his sons, who was called Mesraim,
from whom the race of the Egyptians and Babylonians and Persians are
descended. Him the nations who then existed called Zoroaster, admiring
him as the first author of the magic art; under whose name also many
books on this subject exist. He therefore, being much and frequently
intent on the stars, and wishing to be esteemed a God among them,
began to draw forth, so to speak, certain sparks from the stars, and
to show them to men, in order that the rude and ignorant might be
astonished, as with a miracle; and desiring to increase this estimation
of him, he attempted these things again and again, until he was set
on fire, and consumed by the demon himself, whom he accosted with
too great importunity.
28. The Tower of Babel
"But the foolish men who were then, whereas
they ought to have abandoned the opinion which they bad conceived
of him, inasmuch as they had seen it confuted by his mortal punishment,
extolled him the more. For raising a sepulcher to his honour, they
went so far as to adore him as a friend of God, and one who had been
removed to heaven in a chariot of lightning, and to worship him as
if he were a living star. Hence also his name was called Zoroaster
after his death – that is, living star – by those who, after one generation,
had been taught to speak the Greek language. In fine, by this example,
even now many worship those who have been struck with lightning, honouring
them with sepulchers, and worshipping them as friends of God. But
this man was born in the fourteenth generation, and died in the fifteenth,
in which the tower was built, and the languages of men were divided
into many.
29. Fire-worship of the Persians
"First among whom is named a certain king
Nimrod, the magic art having been handed down to him as by a flash,
whom the Greeks, also called Ninus, and from whom the city of Nineveh
took its name. Thus, therefore, diverse and erratic superstitions
took their beginning from the magic art. For, because it was difficult
to draw away the human race from the love of God, and attach them
to deaf and lifeless images, the magicians made use of higher efforts,
that men might be turned to erratic worship, by signs among the stars,
and motions brought down so to speak from heaven, and by the will
of God. And those who had been first deceived, collecting the ashes
of Zoroaster, – who, as we have said, was burnt up by the indignation
of the demon, to whom he had been too troublesome, – brought them
to the Persians, that they might be preserved by them with perpetual
watching, as divine fire fallen from heaven, and might be worshipped
as a heavenly God.
30. Hero-worship
"By a like example, other men in other places
built temples, set up statues, instituted mysteries and ceremonies
and sacrifices, to those whom they had admired, either for some arts
or for virtue, or at least had held in very great affection; and rejoiced,
by means of all things belonging to gods, to hand down their fame
to posterity; and that especially, because, as we have already said,
they scented to be supported by some phantasies of magic art, so that
by invocation of demons something seemed to be done and moved by them
towards the deception of men. To these they add also certain solemnities,
and drunken banquets, in which men might with all freedom indulge;
and demons, conveyed into them in the chariot of repletion, might
be mixed with their very bowels, and holding a place there, might
bind the acts and thoughts of men to their own will. Such errors,
then, having been introduced from the beginning, and having been aided
by lust and drunkenness, in which carnal men chiefly delight, the
religion of God, which consisted in continence and sobriety, began
to become rare amongst men, and to be nearly abolished.
31. Idolatry led to all immorality
"For whereas at first, men worshipping a
righteous and all-seeing God, neither dared sin nor do injury to their
neighbours, being persuaded that God sees the actions and movements
of everyone; when religious worship was directed to lifeless images,
concerning which they were certain that they were incapable of hearing,
or sight, or motion, they began to sin licentiously, and to go forward
to every crime, because they had no fear of suffering anything at
the hands of those whom they worshipped as gods. Hence the madness
of wars burst out; hence plunderings, rapines, captivities, and liberty
reduced to slavery; each one, as he could, satisfied his lust and
his covetousness, although no power can satisfy covetousness. For
as fire, the more fuel it gets, is the more extensively kindled and
strengthened, so also the madness of covetousness is made greater
and more vehement by means of those things which it acquires.
32. Invitation
"Therefore begin now with better understanding
to resist yourselves in those things which you do not rightly desire;
if so be that you can in any way repair and restore in yourselves
that purity of religion and innocence of life which at first were
bestowed on man by God, that thereby also the hope of immortal blessings
may be restored to you. And give thanks to the bountiful Father of
all, by him whom he has constituted King of peace, and the treasury
of unspeakable honours, that even at the present time your sins may
be washed away with the water of the fountain, or river, or even sea:
the threefold name of blessedness being called over you, that by it
not only evil spirits may be driven out, if any dwell in you, but
also that, when you have forsaken your sins, and have with entire
faith and entire purity of mind believed in God, you may drive out
wicked spirits and demons from others also, and may be able to set
others free from sufferings and sicknesses. For the demons themselves
know and acknowledge those who have given themselves up to God, and
sometimes they are driven out by the mere presence of such, as you
saw a little while ago, how, when we had only addressed to you the
word of salutation, immediately the demons, on account of their respect
for our religion, began to cry out, and could not bear our presence
even for a little.
33. The weakest Christian is more powerful
than the strongest demon
"Is it, then, that we are of another and
a superior nature, and that therefore the demons are afraid of us?
No, we are of one and the same nature with you, but we differ in religion.
But if you will also be like us, we do not grudge it, but rather we
exhort you, and wish you to be assured, that when the same faith and
religion and innocence of life shall be in you that is in us, you
will have equal and the same power and virtue against demons, through
God rewarding your faith. For as he who has soldiers under him, although
he may be inferior, and they superior to him in strength, yet "says
to this one, Go, and he goes; and to another, Come, and he comes;
and to another, Do this, and he does it;' and this he is able to do,
not by his own power, but by the fear of Caesar; so every faithful
one commands the demons, although they seem to he much stronger than
men, and that not by means of his own power, but by means of the power
of God, who has put them in subjection. For even that which we have
just spoken of, that Caesar is held in awe by all soldiers, and in
every camp, and in his whole kingdom, though he is but one man, and
perhaps feeble in respect of bodily strength, this is not effected
but by the power of God, who inspires all with fear, that they may
be subject to one.
34. Temptation of Christ
"This we would have you know assuredly,
that a demon has no power against a man, unless one voluntarily submit
himself to his desires. Whence even that one who is the prince of
wickedness, approached him who, as we have said, is appointed of God
King of peace, tempting him, and began to promise him all the glory
of the world; because he knew that when he had offered this to others,
for the sake of deceiving them, they had worshipped him. Therefore,
impious as he was, and unmindful of himself, which indeed is the special
peculiarity of wickedness, he presumed that he should be worshipped
by him by whom he knew that he was to be destroyed. Therefore our
Lord, confirming the worship of one God, answered him: "It is written,
you shall worship the Lord your God, and him only shall you serve.
' And he, terrified by this answer, and fearing in case the true religion
of the one and true God should be restored, hastened immediately to
send forth into this world false prophets, and false apostles, and
false teachers, who should speak indeed in the name of Christ, but
should accomplish the will of the demon.
35. False apostles
"Therefore observe the greatest caution,
that you believe no teacher, unless he bring from Jerusalem the testimonial
of James the Lord's brother, or of whosoever may come after him. For
no one, unless he has gone up there, and there has been approved as
a fit and faithful teacher for preaching the word of Christ, – unless,
I say, he brings a testimonial thence, is by any means to be received.
But let neither prophet nor apostle be looked for by you at this time,
besides us. For there is one true Prophet, whose words we twelve apostles
preach; for he is the accepted year of God, having us apostles as
his twelve months. But for what reason the world itself was made,
or what diversities have occurred in it, and why our Lord, coming
for its restoration, has chosen and sent us twelve apostles, shall
be explained more at length at another time. Meantime he has commanded
us to go forth to preach, and to invite you to the supper of the heavenly
King, which the Father has prepared for the marriage of his Son, and
that we should give you wedding garments, that is, the grace of baptism;
which whosoever obtains, as a spotless robe with which he is to enter
to the supper of the King, ought to beware that it be not in any part
of it stained with sin, and so he be rejected as unworthy and reprobate.
36. Keeping the garments unspotted
"But the ways in which this garment may
be spotted are these: If anyone withdraw from God the Father and Creator
of all, receiving another teacher besides Christ, who alone is the
faithful and true Prophet, and who has sent us twelve apostles to
preach the word; if anyone think otherwise than worthily of the substance
of the Godhead, which excels all things; – these are the things which
even fatally pollute the garment of baptism. But the things which
pollute it in actions are these: murders, adulteries, hatreds, avarice,
evil ambition. And the things which pollute at once the soul and the
body are these: to partake of the table of demons, that is, to taste
things sacrificed, or blood, or a carcass which is strangled, and
if there be anything else which has been offered to demons. Be this
therefore the first step to you of three; which step brings forth
thirty commands, and the second sixty, and the third a hundred, as
we shall expound more fully to you at another time."
37. The congregation dismissed
When he had thus spoken, and had charged
them to come to the same place in good time on the following day,
he dismissed the crowds; and when they were unwilling to depart, Peter
said to them: "Do me this favour on account of the fatigue of yesterday's
journey; and now go away. And meet in good time tomorrow." And so
they departed with joy. But Peter, commanding me to withdraw a little
for the purpose of prayer, afterwards ordered the couches to be spread
in the part of the garden which was covered with shade; and everyone,
according to custom, recognising the place of his own rank, we took
food. Then, as there was still some portion of the day left, he conversed
with us concerning the Lord's miracles; and when evening came, he
entered his bed-chamber and went to sleep.
Book 5.
On the truth of the Gospel and the falsity of Pagan Idolatry
01. Peter's salutation
BUT on the following day, Peter rising a
little earlier than usual, found us asleep; and when he saw it, he
gave orders that silence should be kept for him, as though he himself
wished to sleep longer, that we might not be disturbed in our rest.
But when we rose refreshed with sleep, we found him, having finished
his prayer, waiting for us in his bed-chamber. And as it was already
dawn, he addressed us shortly, saluting us according to his custom,
and immediately proceeded to the usual place for the purpose of teaching;
and when he saw that many had assembled there, having invoked peace
on them according to the first religious form, he began to speak as
follows: -
02. Suffering the effect of sin
"God, the Creator of all, at the beginning
made man after his own image, and gave him dominion over the earth
and sea, and over the air; as the true Prophet has told us, and as
the very reason of things instructs us: for man alone is rational,
and it is fitting that reason should rule over the irrational. At
first, therefore, while he was still righteous, he was superior to
all disorders and all frailty; but when he sinned, as we taught you
yesterday, and became the servant of sin, he became at the same time
liable to frailty. This therefore is written, that men may know that,
as by impiety they have been made liable to suffer, so by piety they
may be made free from suffering; and not only free from suffering,
but by even a little faith in God be able to cure the sufferings of
others. For thus the true Prophet promised us, saying, "Truly I say
to you, that if you have faith as a grain of mustard seed, you shall
say to this mountain, Remove hence, and it shall remove. ' Of this
saving you have yourselves also had proofs; for you saw yesterday
how at our presence the demons removed and were put to flight, with
those sufferings which they had brought on men.
03. Faith and unbelief
"Whereas therefore some men suffer, and
others cure those who suffer, it is necessary, to know the cause at
once of the suffering and the cure; and this is proved to be nought
else than unbelief on the part of the sufferers, and faith on the
part of those who cure them. For unbelief, while it does not believe
that there is to be a judgment by God, affords license to sin, and
sin makes men liable to sufferings; but faith, believing that there
is to be a judgment of God, restrains men from sin; and those who
do not sin are not only free from demons and sufferings, but can also
put to flight the demons and sufferings of others.
04. Ignorance the mother of evils
"From all these things, therefore, it is
concluded that all evil springs from ignorance; and ignorance herself,
the mother of all evils, is sprung from carelessness and sloth, and
is nourished, and increased, and rooted in the senses of men by negligence;
and if anyone teach that she is to be put to flight, she is with difficulty
and indignantly torn away, as from an ancient and hereditary abode.
And therefore we must labour for a little, that we may search out
the presumptions of ignorance, and cut them off by means of knowledge,
especially in those who are preoccupied with some erroneous opinions,
by means of which ignorance is the more firmly rooted in them, as
under the appearance of a certain kind of knowledge; for nothing is
worse than for one to believe that he knows what he is ignorant of,
and to maintain that to be true which is false. This is as if a drunk
man should think himself to be sober, and should act indeed in all
respects as a drunk man, and yet think himself to be sober, and should
wish to be called so by others. Thus, therefore, are those also who
do not know what is true, yet hold some appearance of knowledge, and
do many evil things as if they were good, and hasten destruction as
if it were to salvation.
05. Advantages of knowledge
"Therefore we must, above all things, hasten
to the knowledge of the truth, that, as with a light kindled thereat,
we may be able to dispel the darkness of errors: for ignorance, as
we have said, is a great evil; but because it has no substance, it
is easily dispelled by those who are: in earnest. For ignorance is
nothing else than not knowing what is good for us; once know this,
and ignorance perishes. Therefore the knowledge of truth ought to
be eagerly sought after; and no one can confer it except the true
Prophet. For this is the gate of life to those who will enter, and
the road of good works to those going to the city of salvation.
06. Free-will
"Whether anyone, truly hearing the word
of the true Prophet; is willing or unwilling to receive it, and to
embrace his burden, that is, the precepts of life, he has either in
his power, for we are free in will. For if it were so, that those
who hear had it not in their power to do otherwise than they had heard,
there were some power of nature in virtue of which it would not be
free to him to pass over to another opinion. Or if, again, no one
of the hearers could at all receive it, this also were a power of
nature which should compel the doing of some one thing, and should
leave no place for the other course. But now, since it is free for
the mind to turn its judgment to which side it pleases, and to choose
the way which it approves, it is clearly manifest that there is in
men a liberty of choice.
07. Responsibility of knowledge
"Therefore, before anyone hears what is
good for him, it is certain that he is ignorant; and being ignorant,
he wishes and desires to do what is not good for him; therefore he
is not judged for that. But when once he has heard the causes of his
error, and has received the method of truth, then, if he remain in
those errors with which he had been long ago preoccupied, he shall
rightly be called into judgment, to suffer punishment, because he
has spent in the sport of errors that portion of life which was given
him to be spent in living well. But he who, hearing those things,
willingly receives them, and is thankful that the teaching of good
things has been brought to him, enquires more eagerly, and does not
cease to learn, until he ascertains whether there be truly another
world, in which rewards are prepared for the good. And when he is
assured of this, he gives thanks to God because he has shown him the
light of truth; and for the future directs his actions in all good
works, for which he is assured that there is a reward prepared in
the world to come; while he constantly wonders and is astonished at
the errors of other men, and that no one sees the truth which is placed
before his eyes. Yet he himself, rejoicing in the riches of wisdom
which he has found, desires insatiably to enjoy them, and is delighted
with the practice of good works; hastening to attain, with a clean
heart and a pure conscience, the world to come, when he shall be able
even to see God, the king of all.
08. Desires of the flesh to be subdued
"But the sole cause of our wanting and being
deprived of all these things is ignorance. For while men do not know
how much good there is in knowledge, they do not suffer the evil of
ignorance to be removed from them; for they do not know how great
a difference is involved in the change of one of these things for
the other. Therefore I counsel every learner willingly to lend his
ear to the word of God, and to hear with love of the truth what we
say, that his mind, receiving the best seed, may bring forth joyful
fruits by good deeds. For if, while I teach the things which pertain
to salvation, anyone refuses to receive them, and strives to resist
them with a mind occupied by evil opinions, he shall have the cause
of his perishing, not from us, but from himself. For it is his duty
to examine with just judgment the things which we say, and to understand
that we speak the words of truth, that, knowing how things are, and
directing his life in good actions, he may be found a partaker of
the kingdom of heaven, subjecting to himself the desires of the flesh,
and becoming Lord of them, that so at length he himself also may become
the pleasant possession of the Ruler of all.
09. The two Kingdoms
"For he who persists in evil, and is the
servant of evil, cannot be made a portion of good so long as he persists
in evil, because from the beginning, as we have said, God instituted
two kingdoms, and has given to each man the power of becoming a portion
of that kingdom to which he shall yield himself to obey. And since
it is decreed by God that no one man can be a servant of both kingdoms,
therefore endeavour with all earnestness to betake yourselves to the
covenant and laws of the good King. Therefore also the true Prophet,
when he was present with us, and saw some rich men negligent with
respect to the worship of God, thus unfolded the truth of this matter:
"No one,' said He, "can serve two masters; you cannot serve God and
mammon' – calling riches, in the language of his country, mammon.
10. Jesus the true prophet
"He therefore is the true Prophet, who appeared
to us, as you have heard, in Judaea, who, standing in public places,
by a simple command made the blind see, the deaf hear, cast out demons,
restored health to the sick, and life to the dead; and since nothing
was impossible to him, he even perceived the thoughts of men, which
is possible for none but God only. He proclaimed the kingdom of God;
and we believed him as a true Prophet in all that he spoke, deriving
the confirmation of our faith not only from his words, but also from
his works; and also because the sayings of the law, which many generations
before had set forth his coming, were fulfilled in him; and the figures
of the doings of Moses, and of the patriarch Jacob before him, bore
in all respects a type of him. It is evident also that the time of
his advent, that is, the very time at which he came, was foretold
by them; and, above all, it was contained in the sacred writings,
that he was to be waited for by the Gentiles. And all these things
were equally fulfilled in him.
11. The expectation of the Gentiles
"But that which a prophet of the Jews foretold,
that he was to be waited for by the Gentiles, confirms above measure
the faith of truth in him. For if he had said that he was to be waited
for by the Jews, he would not have seemed to prophesy anything extraordinary,
that he whose coming had been promised for the salvation of the world
should be the object of hope to the people of the same tribe with
himself, and to his own nation: for that this would take place, would
seem rather to be a matter of natural inference than one requiring
the grandeur of a prophetic utterance. But now, whereas the prophets
say that all that hope which is presented concerning the salvation
of the world, and the newness of the kingdom which is to be established
by Christ, and all things which are declared concerning him are to
be transferred to the Gentiles; the grandeur of the prophetic office
is confirmed, not according to the sequence of things, but by an incredible
fulfillment of the prophecy. For the Jews from the beginning had understood
by a most certain tradition that this man should at some time come,
by whom all things should be restored; and daily meditating and looking
out for his coming, when they saw him amongst them, and accomplishing
the signs and miracles, as had been written of him, being blinded
with envy, they could not recognise him when present, in the hope
of whom they rejoiced while he was absent; yet the few of us who were
chosen by him understood it.
12. Call of the Gentiles
"But this happened by the providence of
God, that the knowledge of this good One should be handed over to
the Gentiles, and those who had never heard of him, nor had learned
from the prophets, should acknowledge him, while those who had acknowledged
him in their daily meditations should not know him. For you see, by
you who are now present, and desire to hear the doctrine of his faith,
and to know what, and how, and of what sort is his coming, the prophetic
truth is fulfilled. For this is what the prophets foretold, that he
is to he sought for by you, who never heard of him. And, therefore,
seeing that the prophetic sayings are fulfilled even in yourselves,
you rightly believe in him alone, you rightly wait for him, you rightly
enquire concerning him, that you not only may wait for him, but also
believing, you may obtain the inheritance of his kingdom; according
to what himself said, that everyone is made the servant of him to
whom he yields subjection.
13. Invitation of the Gentiles
"Therefore awake, and take to yourselves
our Lord and God, even that Lord who is Lord both of heaven and earth,
and conform yourselves to his image and likeness, as the true Prophet
himself teaches, saying, "Be merciful, as also your heavenly Father
is merciful, who makes his sun to rise on the good and the evil, and
rains on the just and the unjust. ' Imitate him, therefore, and fear
him, as the commandment is given to men, "You shall worship the Lord
your God, and him only shall you serve. ' For it is profitable to
you to serve this Lord alone, that through him knowing the one God,
you may be freed from the many whom you vainly feared. For he who
fears not God the Creator of all, but fears those whom he himself
with his own hands has made, what does he do but make himself subject
to a vain and senseless fear, and render himself more vile and abject
than those very things, the fear of which he has conceived in his
mind? But rather, by the goodness of him who invites you, return to
your former nobleness, and by good deeds show that you bear the image
of your Creator, that by contemplation of his likeness you may be
believed to be even his sons.
14. Idols unprofitable
"Begin, therefore, to cast out of your minds
the vain ideas of idols, and your useless and empty fears, that at
the same time you may also escape the condition of unrighteous bondage.
For those have become your lords, who could not even have been profitable
servants to you. For how should lifeless images seem fit even to serve
you, when they can neither hear, nor see, nor feel anything? Yes,
even the material of which they are made, whether it be gold or silver,
or even brass or wood, though it might have profiled yon for necessary
uses, you have rendered wholly inefficient and useless by fashioning
gods out of it. We therefore declare to you the true worship of God,
and at the same time warn and exhort the worshippers, that by good
deeds they, imitate him whom they worship, and hasten to return to
his image and likeness, as we said before.
15. Folly of idolatry
"But I should like if those who worship
idols would tell me if they wish to become like to those whom they
worship? Does anyone of you wish to see in such sort as they see?
or to hear after the way of their hearing? or to have such understanding
as they have? Far be this from any of my hearers! For this were rather
to be thought a curse and a reproach to a man, who bears in himself
the image of God, although he has lost the likeness. What sort of
gods, then, are they to be reckoned, the imitation of whom would be
execrable to their worshippers, and to have whose likeness would be
a reproach? What then? Melt your useless images, and make useful vessels.
Melt the unserviceable and inactive metal, and make implements fit
for the use of men. But, says one, human laws do not allow us. He
says well; for it is human laws, and not their own power, that prevents
it. What kind of gods, then, are those which are defended by human
laws, and not by their own energies? And so also they are preserved
from thieves by watch-dogs and the protection of bolts, at least if
they be of silver, or gold, or even of brass; for those that are of
stone and earthenware are protected by their own worthlessness, for
no one will steal a stone or a crockery God. Hence those seem to be
the more miserable whose more precious metal exposes them to the greater
danger. Since, then, they can be stolen, since they must be guarded
by men, since they can be melted, and weighed out, and forged with
hammers, ought men possessed of understanding to hold them as gods?
16. God alone a fit object of worship
"Oh! into what wretched plight the understanding
of men has fallen! For if it is reckoned the greatest folly to fear
the dead, what shall we judge of those who fear something that is
worse than the dead are? For those images are not even to be reckoned
among the number of the dead, because they were never alive. Even
the sepulchers of the dead are preferable to them, since, although
they are now dead, yet they once had life; but those whom yon worship
never possessed even such base life as is in all, the life of frogs
and owls. But why say more about them, since it is enough to say to
him who adores them: Do you not see that he whom you adore sees not,
hear that he whom you adore hears not, and understand that he understands
not? – for he is the work of man's hand, and necessarily is void of
understanding. You therefore worship a God without sense, whereas
everyone who has sense believes that not even those things are to
be worshipped which have been made by God and have sense, such as
the sun, moon, and stars, and all things that are in heaven and on
earth. For they think it reasonable, that not those things which have
been made for the service of the world, but the Creator of those things
themselves, and of the whole world, should be worshipped. For even
these things rejoice when he is adored and worshipped, and do not
take it well that the honour of the Creator should be bestowed on
the creature. For the worship of God alone is acceptable to them,
who alone is uncreated, and all things also are his creatures. For
as it belongs to him who alone is uncreated to be God, so everything
that has been created is not truly God
17. Suggestions of the old serpent
"Above all, therefore, you ought to understand
the deception of the old serpent and his cunning suggestions, who
deceives you so to speak by prudence, and as by a sort of reason creeps
through your senses; and beginning at the head, he glides through
your inner marrow, accounting the deceiving of you a great gain. Therefore
he insinuates into your minds opinions of gods of whatever kinds,
only that he may withdraw yon from the faith of one God knowing that
your sin is his comfort. For he, for his wickedness, was condemned
from the beginning to eat dust, for that he caused to be again resolved
into dust him who had been taken from the dust, even until the time
when your souls shall be restored, being brought through the fire;
as we shall instruct you more fully at another time. From him, therefore,
proceed all the errors and doubts, by which you are driven from the
faith and belief of one God.
18. His first suggestion
"And first of all he suggests to men's thoughts
not to hear the words of truth, by which they might put to flight
the ignorance of those things which are evils. And this he does, as
by the presentation of another knowledge, making a show of that opinion
which very many hold, to think that they shall not be held guilty
if they have been in ignorance, and that they shall not be called
to account for what they have not heard; and thereby he persuades
them to turn aside from hearing the word. But I tell you, in opposition
to this, that ignorance is in itself a most deadly poison, which is
sufficient to ruin the soul without any aid from without. And therefore
there is no one who is ignorant who shall escape through his ignorance,
bill it is certain that he shall perish. For the power of sin naturally
destroys the sinner. But since the judgment shall be according to
reason, the cause and origin of ignorance shall be enquired into,
as well as of every sin. For he who is unwilling to know how he may
attain to life, and prefers to be in ignorance in case he thereby
be made guilty, from this very fact is judged as if he knew and had
knowledge. For he knew what it was that he was unwilling to hear;
and the cunning obtained by the artifice of the serpent will avail
him nothing for an excuse, for he will have to do with him to whom
the heart is open. But that you may know that ignorance of itself
brings destruction, I assure you that when the soul departs from the
body, if it leave it in ignorance of him by whom it was created, and
from whom in this world it obtained all things that were necessary
for its uses, it is driven forth from the light of his kingdom as
ungrateful and unfaithful.
19. His second temptation
"Again, the wicked serpent suggests another
opinion to men, which many of you are in the habit of bringing forward,
– that there is, as we say, one God, who is Lord of all; but these
also, they say, are gods. For as there is one Caesar, and he has under
him many judges, – for example, prefects, consuls, tribunes, and other
officers, – in the same way we think, that while there is one God
greater than all, yet still that these gods are ordained in this world,
after the likeness of those officers of whom we have spoken, subject
indeed to that greater God, yet ruling us and the things that are
in this world. In answer to this, I shall show you how, in those very
things which you propose for deception, you are confuted by the reasons
of truth. You say that God occupies the place of Caesar, and those
who are called gods represent his judges and officers. Hold then,
as you have adduced it, by the example of Caesar; and know that, as
one of Caesar's judges or administrators, as prefects, proconsuls,
generals, or tribunes, may lawfully take the name of Caesar, – or
else both he who should take it and those who should confer it should
be destroyed together, – so also in this case yon ought to observe,
that if anyone give the name of God to any but himself, and he accept
it, they shall partake one and the same destruction, by a much more
terrible fate than the servants of Caesar. For he who offends against
Caesar shall undergo temporal destruction; but he who offends against
him who is the sole and true God, shall suffer eternal punishment,
and that deservedly, as having injured by a wrongful condition the
name which is unique.
20. Egyptian idolatry,
"Although this word God is pot the name
of God, but meantime that word is employed by men as his name; and
therefore, as I have said, when it is used reproachfully, the reproach
is referred to the injury of the true name. In short, the ancient
Egyptians, who thought that they had discovered the theory of the
heavenly revolutions and the nature of the stars, nevertheless, through
the demon's blocking up their senses, subjected the incommunicable
name to all kinds of indignity. For some taught that their ox, which
is called Apis, ought to be worshipped; others taught that the he-goat,
others that cats, the ibis, a fish also, a serpent, onions, drains,
crepitus ventris, ought to be regarded as deities, and innumerable
other things, which I am ashamed even to mention."
21. Egyptian idolatry more reasonable than
others
When Peter was speaking thus, all we who
heard him laughed. Then said Peter: "You laugh at the absurdities
of others, because through long custom you do not see your own. For
indeed it is not without reason that you laugh at the folly of the
Egyptians, who worship dumb animals, while they themselves are rational.
But I will tell you how they also laugh at you; for they say, we worship
living animals, though mortal; but you worship and adore things which
never were alive at all. They add this also, that they are figures
and allegories of certain powers by whose help the race of men is
governed. Taking refuge in this for shame, they fabricate these and
similar excuses, and so endeavour to screen their error. But this
is not the time to answer the Egyptians, and leaving the care of those
who are present to heal the disease of the absent. For it is a certain
indication that you are held to be free from sickness of this sort,
since you do not grieve over it as your own, but laugh at it as that
of others.
22. Corrupt origins of Caesar-worship
"But let us come back to you, whose opinion
it is that God should be regarded as Caesar, and the gods as the ministers
and deputies of Caesar. Follow me attentively, and I shall presently
show you the lurking-places of the serpent, which lie in the crooked
windings of this argument. It ought to be regarded by all as certain
and beyond doubt, that no creature can be on a level with God, because
he was made by none, but himself made all things; nor indeed can anyone
be found so irrational, as to suppose that the thing made can be compared
with the maker. If therefore the human mind, not only by reason, but
even by a sort of natural instinct, rightly holds this opinion, that
that is called God to which nothing can be compared or equaled, but
which exceeds all and excels all; how can it be supposed that that
name which is believed to be above all, is rightly given to those
whom you think to be employed for the service and comfort of human
life? But we shall add this also. This world was undoubtedly made,
and is corruptible, as we shall show more fully by and by; meantime
it is admitted both that it has been made and that it is corruptible.
If therefore the world cannot be called God, and rightly so, because
it is corruptible, how shall parts of the world take the name of God?
For inasmuch as the whole world cannot be God, much more its parts
cannot. Therefore, if we come back to the example of Caesar, you will
see how far you are in error. It is not lawful for anyone, though
a man of the same nature with him, to be compared with Caesar: do
you think, then, that anyone ought to be compared with God, who excels
all in this respect, that he was made by none, but himself made all
things? But, indeed, you dare not give the name of Caesar to any other,
because he immediately punishes one who offends against him; you dare
give that of God to others, because he delays the punishment of offenders
against him, in order to their repentance.
23. Third temptation: idol-worship
"Through the mouths of others also that
serpent can often speak in this way: We adore visible images in honour
of the invisible God. Now this is most certainly false. For if you
really wished to worship the image of God, you would do good to man,
and so worship the true image of God in him. For the image of God
is in every man, though his likeness is not in all, but where the
soul is benign and the mind pure. If, therefore, you wish truly to
honour the image of God, we declare to you what is true, that you
should do good to and pay honour and reverence to man, who is made
in the image of God; that you minister food to the hungry, drink to
the thirsty, clothing to the naked, hospitality to the stranger, and
necessary things to the prisoner; and that is what will be regarded
as truly bestowed on God. And so far do these things go to the honour
of God's image, that he who does not these things is regarded as casting
reproach on the divine image. What, then, is that honour of God which
consists in running from one stone or wooden figure to another, in
venerating empty and lifeless figures as deities, and despising men
in whom the image of God is truly? Yes, rather be assured, that whoever
commits murder or adultery, or anything that causes suffering or injury
to men, in all these the image of God is violated. For to injure men
is a great impiety towards God. Whenever, therefore, you do to another
what you would not have another do to you, you defile the image of
God with undeserved distresses. Understand, therefore, that that is
the suggestion of the serpent lurking within you, which persuades
you that you may seem to be pious when you worship insensible things,
and may not seem impious when you injure sensible and rational beings.
24. Fourth temptation: worship of all the elements
"But to these things the serpent answers
us with another mouth, and says: If God did not wish these things
to be, then they should not be. I am not telling you how it is that
many contrary things are permitted to be in this world for the probation
of everyone's mind. But this is what is suitable to be said in the
meantime: If, according to you, everything that was to be worshipped
ought not to have been, there would have been almost nothing in this
world. For what is there that you have left without worshipping it?
The sun, the moon, the stars, the water, the earth, mountains, trees,
stones, men; there is no one of these that you have not worshipped.
According to your saying, therefore, none of these ought to have been
made by God, that you might not have anything that you could worship!
Yes, he ought not even to have made men themselves to be the worshippers!
But this is the very thing which that serpent which lurks within you
desires: for he spares none of you; he would have no one of you escape
from destruction. But it shall not be so. For I tell you, that not
that which is worshipped is in fault, but he who worships. For with
God is righteous judgment; and he judges in one way the sufferer,
and in another way the doer, of wrong.
25. With all who are in ignorance, God exercises
patience
"But you say: Then those who adore what
ought not to be adored, should be immediately destroyed by God, to
prevent others doing the like. But are you wiser than God, that you
should offer him counsel? He knows what to do. For with all who are
placed in ignorance he exercises patience, because he is merciful
and gracious; and he foresees that many of the wicked become godly,
and that even some of those who worship impure statues and polluted
images have been converted to God, and forsaking their sins and doing
good works, attain to salvation. But it is said: We ought never to
have come even to the thought of doing these things. You do not know
what freedom of will is, and you forget that he is good who is so
by his own intention; but, he who is retained in goodness by necessity
cannot be called good, because it is not of himself that he is so.
Because, therefore, there is in everyone liberty to choose good or
evil, he either acquires rewards, or brings destruction on himself.
No it is said, God brings to our minds whatever we think. What mean
you, O then? You blaspheme. For if he brings all our thoughts into
our minds, then it is he that suggests to us thoughts of adultery,
and covetousness, and blasphemy, and every kind of effeminacy. Cease,
I ask of you, these blasphemies, and understand what is the honour
worthy of God. And say not, as some of you tend to say, that God needs
not honour from men. Indeed, he truly is in need of none; but you
ought to know that the honour which you bestow on God is profitable
to yourselves. For what is so execrable, as for a man not to render
thanks to his Creator?
26. Sixth temptation: to give thanks both to
God, and to all with him.
"But it is said: We do better, who give
thanks both to himself, and to all with him. In this you do not understand
that there is the ruin of your salvation. For it is as if a sick man
should call in for his cure at once a physician and poisoners; since
these could indeed injure him, but not cure him; and the true physician
would refuse to mix his remedies with their poisons, in case either
the man's destruction should be ascribed to the good, or his recovery,
to the injurious. But you say: Is God then indignant or envious, if,
when he benefits us, our thanks be rendered to others? Even if he
be not indignant, at all events he does not wish to be the author
of error, that by means of his work credit should be given to a vain
idol. And what is so impious, so ungrateful, as to obtain a benefit
from God, and to render thanks to blocks of wood and stone? Therefore
arise, and understand your salvation. For God is in need of no one,
nor does he require anything, nor is he hurt by anything; but we are
either helped or hurt, in that we are grateful or ungrateful. For
what does God gain from our praises, or what does he lose by our blasphemies?
Only this we must remember, that God brings into proximity and friendship
with himself the soul that renders thanks to him. But the wicked demon
possesses the ungrateful soul.
27. Creatures take vengeance on sinners
"But this also I would have you know, that
on such souls God does not take vengeance directly, but his whole
creation rises up and inflicts punishments on the impious; and although
in the present world the goodness of God bestows the light of the
world and the services of the earth alike on the pious and the impious,
yet not without grief does the sun afford his light, and the other
elements perform their service, to the impious. And, in short, sometimes
even in opposition to the goodness of the Creator, the elements are
wearied out by the crimes of the wicked; and thence it is that either
the fruit of the earth is blighted, or the composition of the air
is vitiated, or the heat of the sun is increased beyond measure, or
there is an excessive amount of rain or of cold. Thence pestilence,
and famine, and death in various forms stalk forth, for the creature
hurries to take vengeance on the wicked; yet the goodness of God restrains
it, and bridles its indignation against the wicked, and compels it
to be obedient to his mercy, rather than to be inflamed by the sins
and the crimes of men. For the patience of God waits for the conversion
of men, as long as they are ill this body.
28. Eternity of punishments
"But if any persist in impiety till the
end of life, then as soon as the soul, which is immortal, departs,
it shall pay the penalty of its persistence in impiety. For even the
souls of the impious are immortal, though perhaps they themselves
would wish them to end with their bodies. But it is not so; for they
endure without end the torments of eternal fire, and to their destruction
they have not the quality of mortality. But perhaps you will say to
me, you terrify us, O Peter. And how shall we speak to you the things
which are in reality? Can we declare to you the truth by keeping silence?
We cannot state the things which are, otherwise than as they are.
But if we were silent, we should make ourselves the cause of the ignorance
that is ruinous to you, and should satisfy the serpent that lurks
within you, and blocks up your senses, who cunningly suggests these
things to you, that he may make you always the enemies of God. But
we are sent for this end, that we may betray his disguises to you;
and melting your enmities, may reconcile you to God, that you may
be converted to him, and may please him by good works. For man is
at enmity with God, and is in an unreasonable and impious state of
mind and wicked disposition towards him, especially when he thinks
that he knows something, and is in ignorance. But when you lay aside
these, and begin to he pleased and displeased with the same things
which please and displease God, and to will what God wills then you
shall truly be called his friends.
29. God's care of human things
"But perhaps some of you will say, God has
no care of human things; and if we cannot even attain to the knowledge
of him, how shall we attain to his friendship? That God does concern
himself with the affairs of men, his government of the world bears
witness: for the sun daily waits on it, the showers minister to it;
the fountains, rivers, winds, and all elements, attend on it; and
the more these things become known to men, the more do they indicate
God's care over men. For unless by the power of the. Most High, the
more powerful would never minister to the inferior; and by this God
is shown to have not only a care over men, but some great affection,
since he has deputed such noble elements to their service. But that
men may also attain to the friendship of God, is proved to us by the
example of those to whose prayers he has been so favourable, that
he has withheld the heaven from rain when they wished, and has again
opened it when they prayed. And many other things he has bestowed
on those who does his will, which could not be bestowed but on his
friends. But you will say, what harm is done to God if these things
also are worshipped by us? If anyone of you should pay to another
the honour that is due to his father, from whom he has received innumerable
benefits, and should reverence a stranger and foreigner as his father,
should you not think that he was undutiful towards his father, and
most deserving to be disinherited?
30. False religion of the ancestors must be
abandoned
"Others say, It is wicked if we do not worship
those idols which have come down to us from our fathers, and prove
false to the religion bequeathed to us by our ancestors. On this principle,
if anyone's father was a robber or a base fellow, he ought not to
change the way of life handed down to him by his fathers, nor to be
recalled from his father's errors to a better way; and it is reckoned
impious if one do not sin with his parents, or does not persist in
impiety with them. Others say, we ought not to be troublesome to God,
and to be always burdening him with complaints of our miseries, or
with the exigencies of our petitions. How foolish and witless an answer!
Do you think it is troublesome to God if you thank him for his benefits,
while you do not think it troublesome to him if, for his gifts, you
render thanks to stocks and stones? And how comes it, that when rain
is withheld in a long drought, we all turn our eyes to heaven, and
ask the gift of rain from God Almighty, and all of us with oar little
ones pour out prayers on God and ask his compassion? But truly ungrateful
souls, when they obtain the blessing, quickly forget: for as soon
as they have gathered in their harvest or their vintage, immediately
they offer the first-fruits to deaf and dumb images, and pay vows
in temples or groves for those things which God has bestowed on them,
and then offer sacrifices to demons; and having received a favour,
deny the giver of the favour.
31. Paganism, and its enormities
"But some say, These things are instituted
for the sake of joy, and for refreshing our minds; and they have been
devised for this end, that the human mind may be relaxed for a little
from cares and sorrows. See now what a charge you yourselves bring
on the things which you practice. If these things have been invented
for the purpose of lightening sorrow and affording enjoyment, how
is it that the invocations of demons are performed in groves and woods?
What is the meaning of the insane whirlings, and the slashing of limbs,
and the cutting off of members? How is it that mad rage is produced
in them? How is insanity produced? How is it that women are driven
violently, raging with disheveled hair? Whence the shrieking and gnashing
of teeth? Whence the bellowing of the heart and the bowels, and all
those things which, whether they are pretended or are contrived by
the ministration of demons, are exhibited to the terror of the foolish
and ignorant? Are these things done for the sake of lightening the
mind, or rather for the sake of oppressing it? Do you not yet perceive
nor understand, that these are the counsels of the serpent lurking
within you, which draws yon away from the apprehension of truth by
irrational suggestions of errors, that he may hold you as slaves and
servants of lust and concupiscence and every disgraceful thing?
32. True religion calls to sobriety and modesty
"But I protest to you with the clear voice
of preaching, that, on the contrary, the religion of God calls you
to sobriety and modesty; orders you to refrain from effeminacy and
madness, and by patience and gentleness to prevent the inroads of
anger; to be content with your own possessions, and with the virtue
of frugality; not even when driven by poverty to plunder the goods
of others, but in all things to observe justice; to withdraw yourselves
wholly from the idol sacrifices: for by these things you invite demons
to you, and of your own accord give them the power of entering into
you; and so you admit that which is the cause either of madness or
of unlawful love.
33. One key origin of all impiety
"Hence is the origin of all impiety; hence
murders, adulteries, thefts; and a nursery is formed of all evils
and wickednesses, while you indulge in profane libations and odors,
and give to wicked spirits an opportunity of ruling and obtaining
some sort of authority over you. For when they invade your senses,
what do they else than work the things which belong to lust and injustice
and cruelty, and compel you to be obedient to all things that are
pleasing to them? God, indeed, permits you to suffer this at their
hands by a certain righteous judgment, that from the very disgrace
of your doings and your feelings you may understand how unworthy it
is to be subject to demons and not to God. Hence also, by the friendship
of demons, men are brought to disgraceful and base deeds; hence, men
proceed even to the destruction of life, either through the fire of
lust, or through the madness of anger through excess of grief, so
that, as is well known, some have even laid violent hands on themselves.
And this, as we have said, by a just sentence of God they are not
prevented from doing, that they may both understand to whom they have
yielded themselves in subjection, and know whom they have forsaken.
34. Who are true worshippers of God?
"But a person may say, These passions sometimes
befall even those who worship God. It is not true. For we say, that
he is a worshipper of God, who does the will of God, and observes
the precepts of his law. For in God's estimation he is not a Jew who
is called a Jew among men (nor is he a Gentile that is called a Gentile),
but he who, believing in God, fulfills his law and does his will,
though he be not circumcised. He is the true worshipper of God, who
not only is himself free from passions, but also sets others free
from them; though they be so heavy that they are like mountains, he
removes them by means of the faith with which he believes in God.
Yes, by faith be truly removes mountains with their trees, if it be
necessary. But be who seems to worship Cool, but is neither fortified
by a full faith, nor by obedience to the commandments, but is a sinner,
has given a place in himself, by reason of his sins, to passions,
which are appointed of God for the punishment of those who sin, that
they may exact from them the deserts of their sins by means of punishments
inflicted, and may bring them purified to the general judgment of
all, provided always that their faith do not fail them in their punishment.
For the punishment of unbelievers in the present life is a judgment,
by which they begin to be separated from future blessings; but the
punishment of those who worship God, while it is inflicted on them
for sins into which they have fallen, exacts from them the due of
what they have done, that, preventing the judgment, they may pay the
debt of their sin in the present life, and be freed, at least in half,
from the eternal punishments which are there prepared.
35. The Judgment to come
"But he does not receive these things as
true who does not believe that there is to be a judgment of God, and
therefore, being bound by the pleasures of the present life, is shut
out from eternal good things; and therefore we do not neglect to proclaim
to you what we know to be necessary for your salvation, and to show
you what is the true worship of God, that, believing in God, you may
be able, by means of good works, to be heirs with us of the world
to come. But if you are not yet convinced that what we say is true,
meantime, in the first instance, you ought not to take it amiss and
to be hostile to us because we announce to you the things which we
consider to be good, and because we do not grudge to bestow also on
you that which we believe brings salvation to ourselves, labouring,
as I have said, with all eagerness, that we may have you as fellow-heirs
of the blessings which we believe are to befall ourselves. But whether
those things which we declare to you are certainly true, you shall
not be able to know otherwise than by rendering obedience to the things
which are commanded, that you may be taught by the issue of things,
and the most certain end of blessedness.
36. Conclusion of discourse
"And, therefore, although the serpent lurking
within you occupies your senses with a you sand arts of corruption,
and throws in your way a thousand obstacles, by which he may turn
you away from the hearing of saving instruction, all the more ought
you to resist him, and despising his suggestions, to come together
the more frequently to hear the word and receive instruction from
us, because nobody can learn anything who is not taught."
When he had done speaking, he ordered those
to be brought to him who were oppressed by sickness or demons, and
laid his hands on them with prayer; and so he dismissed the crowds,
charging them to resort to the hearing of the word during the days
that he was to remain there. Therefore, when the crowds had departed,
Peter washed his body in the waters which ran through the garden,
with as many of the others as chose to do so; and then ordered the
couches to be spread on the ground under a very shady tree, and directed
us to recline according to the order established at Caesarea. And
thus, having taken food and given thanks to God after the way of the
Hebrews, as there was yet some portion of the day remaining, he ordered
us to question him on any matters that we pleased. And although we
were with him twenty in all, he explained to everyone whatever he
pleased to ask of him; the particulars of which I set down in books
and sent to you some time ago. And when evening came we entered with
him into the lodging, and went to sleep, each one in his own place.#
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