Excerpts of Theodotus

or Selections from the Prophetic Scriptures (Cont.)

Excerpts of Theodutus.

I. Those around Sedrach, Misak, and Abednago in the furnace of fire say as they praise God, “Bless, ye heavens, the Lord; praise and exalt Him for ever;” then, “Bless, ye angels, the Lord;” then, “Bless the Lord, all ye waters that are above heaven.” So the Scriptures assign the heavens and the waters to the class of pure powers1 as is shown in Genesis. Suitably, then, inasmuch as “power” is used with a variety of meaning, Daniel adds, “Let every power bless the Lord ;” then, further, “Bless the Lord, sun and moon;” and, “Bless the Lord, ye stars of heaven. Bless the Lord, all ye that worship Him; praise and confess the God of gods, for His mercy is for ever.” It is written in Daniel, on the occasion of the three children praising in the furnace.

II. “Blessed art Thou, who lookest on the abysses as Thou sittest on the cherubim,” says Daniel, in agreement with Enoch,2 who said, “And I saw all sorts of matter.” For the abyss, which is in its essence boundless, is bounded by the power of God. These material essences then, from which the separate genera and their species are produced, are called abysses; since you would not call the water alone the abyss, although matter is allegorically called water, the abyss.

III. “In the beginning God made the heaven and the earth,” (Gen_1:1) both terrestrial and celestial things. And that this is true, the Lord said to Osee, “Go, take to thyself a wife of fornication, and children of fornication: because the land committing fornication, shall commit fornication, departing from the Lord.” (Hos_1:2) For it is not the element of earth that he speaks of, but those that dwell in the element, those who have an earthly disposition.

IV. And that the Son is the beginning3 or head, Hosea teaches clearly: “And it shall be, that in the place in which it was said to them, Ye are not my people, they shall be called the children of the living God: and the children of Judah and the children of Israel shall be gathered to the same place, and they shall place over them one head,4 and they shall come up out of the land; for great is the day of Jezreel.” (Hos_1:10, Hos_1:11) For whom one believes, him He chooses. But one believes the Son, who is the head; wherefore also he said in addition: “But I will have mercy on the sons of Judah, and will save them by the Lord their God.” (Hos_1:7) Now the Saviour who saves is the Son of God. He is then the head.3

V. The Spirit by Osee says, “I am your Instructor;” (Hos_5:2) “Blow ye5 the trumpet upon the hills of the Lord; sound upon the high places.” (Hos_5:8) And is not baptism itself, which is the sign of regeneration, an escape from matter, by the teaching of the Saviour, a great impetuous stream, ever rushing on and bearing us along? The Lord accordingly, leading us out of disorder, illumines us by bringing us into the light, which is shadow-less and is material no longer.

VI. This river and sea of matter two prophets6 cut asunder and divided by the power of the Lord, the matter being bounded, through both divisions of the water. Famous leaders both, by whom the signs were believed, they complied with the will of God, so that the righteous man may proceed from matter, having journeyed through it first. On the one of these commanders also was imposed the name of our Saviour.7 

VII. Now, regeneration is by water and spirit, as was all creation: “For the Spirit of God moved on the abyss.” (Gen_1:2) And for this reason the Saviour was baptized, though not Himself needing8 to be so, in order that He might consecrate the whole water for those who were being regenerated. Thus it is not the body only, but the soul, that we cleanse. It is accordingly a sign of the sanctifying of our invisible part, and of the straining off from the new and spiritual creation of the unclean spirits that have got mixed up with the soul.

VIII. “The water above the heaven.” Since baptism is performed by water and the Spirit as a protection against the twofold fire, – that which lays hold of what is visible, and that which lays hold of what is invisible; and of necessity, there being an immaterial element of water and a material, is it a protection against the twofold9 fire. And the earthly water cleanses the body; but the heavenly water, by reason of its being immaterial and invisible, is an emblem of the Holy Spirit, who is the purifier of what is invisible, as the water of the Spirit, as the other of the body.

IX. God, out of goodness, hath mingled fear with goodness. For what is beneficial for each one, that He also supplies, as a physician to a sick man, as a father to his insubordinate child: “For he that spareth his rod hateth his son.” (Pro_13:24) And the Lord and His apostles walked in the midst of fear and labours. When, then, the affliction is sent in the person of a righteous man,10 it is either from the Lord rebuking him for a sin committed before, or guarding him on account of the future, or not preventing by the exercise of His power an assault from without,11 – for some good end to him and to those near, for the sake of example.

X. Now those that dwell in a corrupt body, like those who sail in an old ship, do not lie on their back, but are ever praying, stretching their hands to God.

XI. The ancients were exceedingly distressed, unless they had always some suffering in the body. For they were afraid, that if they received not in this world the punishment of the sins which, in numbers through ignorance, accompany those that are in the flesh, they would in the other world suffer the penalty all at once. So that they preferred curative treatment here. What is to be dreaded is, then, not external disease, but sins, for which disease comes, and disease of the soul, not of the body: “For all flesh is grass,” (Isa_40:6) and corporeal and external good things are temporary; “but the things which are unseen are eternal.” (2Co_4:18)

XII. As to knowledge, some elements of it we already possess; others, by what we do possess, we firmly hope to attain. For neither have we attained all, nor do we lack all. But we have received, as it were, an earnest of the eternal blessings, and of the ancestral riches. The provisions for the Lord’s way are the Lord’s beatitudes. For He said: “Seek,” and anxiously seek, “the kingdom of God, and all these things shall be added to you: for the Father knoweth what things ye have need of.” (Mat_6:32, Mat_6:33) Thus He limits not only our occupations, but our cares. For He says: “Ye cannot, by taking thought, add aught to your stature.” (Mat_6:27; Luk_12:25) For God knows well what it is good for us to have and what to want. He wishes, therefore, that we, emptying ourselves of worldly cares, should be filled with that which is directed towards God. “For we groan, desiring to be clothed upon with that which is incorruptible, before putting off corruption.” For when faith is shed abroad, unbelief is nonplussed. Similarly also with knowledge and righteousness. We must therefore not only empty the soul, but fill it with God. For no longer is there evil in it, since that has been made to cease; nor yet is there good, since it has not yet received good. But what is neither good nor evil is nothing. “For to the swept and empty house return,” (Mat_12:44) if none of the blessings of salvation has been put in, the unclean spirit that dwelt there before, taking with him seven other unclean spirits. Wherefore, after emptying the soul of what is evil, we must fill with the good God that which is His chosen dwelling-place. For when the empty rooms are filled, then follows the seal, that the sanctuary may be guarded for God.

XIII. “By two and three witnesses every word is established.” (Deu_17:6) By Father, and Son, and Holy Spirit, by whose witness and help the prescribed commandments ought to be kept.12 

XIV. Fasting, according to the signification of the word, is abstinence from food. Now food makes us neither more righteous nor less. But mystically it shows that, as life is maintained in individuals by sustenance, and want of sustenance is the token of death; so also ought we to fast from worldly things, that we may die to the world, and after that, by partaking of divine sustenance, live to God. Especially does fasting empty the soul of matter, and make it, along with the body, pure and light for the divine words. Worldly food is, then, the former life and sins; but the divine food is faith, hope, love, patience, knowledge, peace, temperance. For “blessed are they that hunger and thirst after” God’s “righteousness; for they shall be filled.” (Mat_5:6) The soul, but not the body, it is which is susceptible of this craving.

XV. The Saviour showed to the believing apostles prayer to be stronger than faith in the case of a demoniac, whom they could not cleanse, when He said, Such things are accomplished by prayer. He who has believed has obtained forgiveness of sins from the Lord; but he who has attained knowledge, inasmuch as he no longer sins, obtains from himself the forgiveness of the rest.

XVI. For as cures, and prophecies, and signs are performed by the agency of men, God working in them, so also is Gnostic teaching. For God shows His power through men. And the prophecy rightly says, “I will send to them a man who will save them.” (Isa_19:20) Accordingly He sends forth at one thee prophets, at another apostles, to be saviours of men. Thus God does good by the agency of men. For it is not that God can do some things, and cannot do others: He is never powerless in anything. No more are some things done with, and some things against His will; and some things by Him, and some things by another. But He even brought us into being by means of men, and trained us by means of men.

XVII. God made us, having previously no existence. For if we had a previous existence, we must have known where we were, and how and why we came hither. But if we had no pre-existence, then God is the sole author of our creation. As, then, He made us who had no existence; so also, now that we are made, He saves us by His own grace, if we show ourselves worthy and susceptible; if not, He13 will let us pass to our proper end. For He is Lord both of the living and the dead.

XVIII. But see the power of God, not only in the case of men, in bringing to existence out of non-existence, and making them when brought into being grow up according to the progress of the thee of life, but also in saving those who believe, in a way suitable to each individual. And now He changes both hours, and times, and fruits, and elements. For this is the one God, who has measured both the beginning and the end of events suitably to each one.

XIX. Advancing from faith and fear to knowledge, man knows how to say Lord, Lord; but not as His slave, he has learned to say, Our Father.14 Having set free the spirit of bondage, which produces fear, and advanced by love to adoption, he now reverences from love Him whom he feared before. For he no longer abstains from what he ought to abstain from out of fear, but out of love clings to the commandments. “The Spirit itself,” it is said, “beareth witness when we cry, Abba,14 Father.” (Rom_8:15; Gal_4:6)

XX. Now the Lord with His precious blood redeems us, freeing us from our old bitter masters, that is, our sins, on account of which the spiritual powers of wickedness ruled over us. Accordingly He leads us into the liberty of the Father, – sons that are co-heirs and friends. “For,” says the Lord, “they that do the will of my Father are my brethren and fellow-heirs.” (Mat_12:50) “Call no man, therefore, father to yourselves on earth.” (Mat_23:9) For it is masters that are on earth. But in heaven is the Father, of whom is the whole family, both in heaven and on earth. (Eph_3:15) For love rules willing hearts, but fear the unwilling. One kind of fear is base; but the other, leading us as a pedagogue to good, brings us to Christ, and is saving.

XXI. Now if one has a conception of God, it by no means corresponds with His worthiness. For what can the worthiness of God be? But let him, as far as is possible, conceive of a great and incomprehensible and most beautiful light; inaccessible, comprehending all good power, all comely virtue; caring for all, compassionate, passionless, good; knowing all things, foreknowing all things, pure, sweet, shining, stainless.

XXII. Since the movement of the soul is self-originated, the grace of God demands from it what the soul possesses, willingness as its contribution to salvation. For the soul wishes to be its own good; which the Lord, however, gives it. For it is not devoid of sensation so as to be carried along like a body. Having is the result of taking, and taking of willing and desiring; and keeping hold of what one has received, of the exercise of care and of ability. Wherefore God has endowed the soul with free choice, that He may show it its duty, and that it choosing, may receive and retain.

XXIII. As through the body the Lord spake and healed, so also formerly by the prophets, and now by the apostles and teachers. For the Church is the minister of the Lord’s power. Thence He then assumed humanity,15 that by it He might minister to the Father’s will. And at all times, the God who loves humanity16 invests Himself with man for the salvation of men, – in former tithes with the prophets, and now with the Church. For it is fitting that like should minister to like, in order to a like salvation.

XXIV. For we are of the earth… Cæsar is the prince, for the thee being, whose earthly image is the old man, to which he has returned. To him, then, we are to render the earthly things, which we bore in the image of the earthly, and the things of God to God. For each one of the passions is on us as a letter, and stamp, and sign. Now the Lord marks us with another stamp, and with other names and letters, faith instead of unbelief, and so forth. Thus we are translated from what is material to what is spiritual, “having borne the image of the heavenly.” (1Co_15:49)

XXV. John says: “I indeed baptize you with water, but there cometh after me He that baptizeth with the Spirit and fire.” (Mat_3:11) But He baptized no one with fire. But some, as Heraclius says, marked with fire the ears of those who were sealed; understanding so the apostolic saying, “For His fan is in His hand, to purge His floor: and He will gather the wheat into the garner; but the chaff He will burn with fire un-quenchable.” (Mat_3:12) There is joined, then, the expression “by fire” to that” by the Spirit;” since He separates the wheat from the chaff, that is, from the material husk, by the Spirit; and the chaff is separated, being fanned by the wind17 so also the Spirit possesses a power of separating material forces. Since, then, some things are produced from what is unproduced and indestructible, – that is, the germs of life, – the wheat also is stored, and the material part, as long as it is conjoined with the superior part, remains; when separated from it, it is destroyed; for it had its existence in another thing. This separating element, then, is the Spirit, and the destroying element is the fire: and material fire is to be understood. But since that which is saved is like wheat, and that which grows in the soul like chaff, and the one is incorporeal, and that which is separated is material; to the incorporeal He opposes spirit, which is rarefied and pure – almost more so than mind; and to the material He opposes fire, not as being evil or bad, but as strong and capable of cleansing away evil. For fire is conceived as a good force and powerful, destructive of what is baser, and conservative of what is better. Wherefore this fire is by the prophets called wise.

XXVI. Thus also, then, when God is called “a consuming fire,” it is because a name and sign, not of wickedness, but of power, is to be selected. For as fire is the most potent of the elements, and masters all things; so also God is all-powerful and almighty, who is able to hold, to create, to make, to nourish, to make grow, to save, having power of body and soul. As, then, fire is superior to the elements, so is the Almighty Ruler to gods, and powers, and principalities. The power of fire is twofold: one power conduces to the production and maturing of fruits and of animals, of which the sun is the image; and the other to consumption and destruction, as terrestrial fire. When, then, God is called a consuming fire, He is called a mighty and resist-less power, to which nothing is impossible, but which is able to destroy.

Respecting such a power, also, the Saviour says, “I came to send fire upon the earth,” (Luk_12:49) indicating a power to purify what is holy, but destructive, as they say, of what is material; and, as we should say, disciplinary. Now fear pertains to fire, and diffusion to light.

XXVII. Now the more ancient men18 did not write, as they neither wished to encroach on the thee devoted to attention bestowed on what they handed down, in the way of teaching, by the additional attention bestowed on writing, nor spent the thee for considering what was to be said on writing. And, perhaps convinced that the function of composition and the department of teaching did not belong to the same cast of mind, they gave way to those who had a natural turn for it. For in the case of a speaker, the stream of speech flows unchecked and impetuous, and you may catch it up hastily. But that which is always tested by readers, meeting with strict19 examination, is thought worthy of the utmost pains, and is, so to speak, the written confirmation of oral instruction, and of the voice so wafted along to posterity by written composition. For that which was committed in trust to the elders, speaking in writing, uses the writer’s help to hand itself down to those who are to read it. As, then, the magnet, repelling other matter, attracts iron alone by reason of affinity; so also books, though many read them, attract those alone who are capable of comprehending them. For the word of truth is to some “foolishness,” (1Co_1:18) and to others a “stumbling-block;” (1Co_1:18) but to a few “wisdom.” (1Co_1:18) So also is the power of God found to be. But far from the Gnostic be envy. For it is for this reason also that he asks whether it be worse to give to the unworthy, or not commit to the worthy; and runs the risk, from his abundant love of communicating, not only to every one who is qualified, but sometimes also to one unworthy, who asks importunately; not on account of his entreaty (for he loves not glory), but on account of the persistency of the petitioner who bends his mind towards faith with copious entreaty.

XXVIII. There are those calling themselves Gnostics who are envious of those in their own house more than strangers. And, as the sea is open to all, but one swims, another sails, and a third catches fish; and as the land is common, but one walks, another ploughs, another hunts, – somebody else searches the mines, and another builds a house: so also, when the Scripture is read, one is helped to faith, another to morality, and a third is freed from superstition by the knowledge of things. The athlete, who knows the Olympic stadium, strips for training, contends, and becomes victor, tripping up his antagonists who contend against his scientific method, and fighting out the contest. For scientific knowledge20 is necessary both for the training of the soul and for gravity of conduct; making the faithful more active and keen observers of things. For as there is no believing without elementary instruction, so neither is there comprehension without science.20 

XXIX. For what is useful and necessary to salvation, such as the knowledge of the Father, and Son, and Holy Spirit, and also of our own soul, are wholly requisite; and it is at once beneficial and necessary to attain to the scientific account of them. And to those who have assumed the lead in doing good, lunch experience is advantageous; so that none of the things which appear to be known necessarily and eruditely by others may escape their notice. The exposition, too, of heterodox teaching affords another exercise of the inquiring soul, and keeps the disciple from being seduced from the truth, by his having already had practice beforehand in sounding all round on warlike instruments of music.21

XXX. The life of the Gnostic rule, (as they say that Crete was barren of deadly animals,) is pure from every evil deed, and thought, and word; not only hating no one, but beyond envy and hatred, and all evil-speaking and slander.

XXXI. In length of days, it is not on account of his having lived long that the man is to be regarded happy, to whose lot it has also fallen, through his having lived, to be worthy of living for ever. He has pained no one, except in instructing by the word the wounded in heart, as it were by a salutary honey, which is at once sweet and pungent. So that, above all, the Gnostic preserves the decorous along with that which is in accordance with reason. For passion being cut away and stript off from the whole soul, he henceforth consorts and lives with what is noblest, which has now become pure, and emancipated to adoption.

XXXII. Pythagoras thought that he who gave things their names, ought to be regarded not only the most intelligent, but the oldest of the wise men. We must, then, search the Scriptures accurately, since they are admitted to be expressed in parables, and from the names hunt out the thoughts which the Holy Spirit, pro-pounding respecting things, teaches by imprinting His mind, so to speak, on the expressions; that the names used with various meanings, being made the subject of accurate investigation, may be explained, and that that which is hidden trader many integuments may, being handled and learned, come to light and gleam forth. For so also lead turns white as you rub it; white lead being produced from black. So also scientific knowledge (gnosis), shedding its light and brightness on things, shows itself to be in truth the divine wisdom, the pure light, which illumines the men whose eyeball is clear, unto the sure vision and comprehension of truth.

XXXIII. Lighting, then, our torch22 at the source of that light, by the passionate desire which has it for its object, and striving as much as possible to be assimilated to it, we become men23 full of light,24 Israelites indeed. For He called those friends and brethren who by desire and pursuit aimed after likeness to the Divinity.

XXXIV. Pure places and meadows have received voices and visions of holy phantasms.25 But every man who has been perfectly purified, shall be thought worthy of divine teaching and of power.

XXXV. Now I know that the mysteries of science (gnosis) are a laughing-stock to many, especially when not patched up with sophistical figurative language. And the few are at first startled at them; as when light is suddenly brought into a convivial party in the dark. Subsequently, on getting used and accustomed, and trained to reasoning, as if gladdened and exulting for delight, they praise the Lord… For as pleasure has for its essence release from pain; so also has knowledge the removal of ignorance. For as those that are most asleep think they are most awake, being under the power of dream-visions very vivid and fixed; so those that are most ignorant think that they know most. But blessed are they who rouse themselves from this sleep and derangement, and raise their eyes to the light and the truth.

XXXVI. It is, therefore, equally requisite for him who wishes to have a pupil who is docile, and has blended faith with aspiration, to exercise himself and constantly to study by himself, investigating the truth of his speculations; and when he thinks himself right, to descend to questions regarding things contiguous. For the young birds make attempts to fly in the nest, exercising their wings.

XXXVII. For Gnostic virtue everywhere makes man good, and meek, and harmless,26 and painless, and blessed, and ready to associate in the best way with all that is divine, in the best way with men, at once a contemplative and active divine image, and turns him into a lover of what is good by love. For what is good,27 as there it is contemplated and comprehended by wisdom, is here by self-control and righteousness carried into effect through faith: practising in the flesh an angelic ministry; hallowing the soul in the body, as in a place clear and stainless.

XXXVIII. Against Tatian,28 who says that the words, “Let there be light,” (Gen_1:3) are supplicatory. If, then, He is supplicating the supreme God, how does He say, “I am God, and beside me there is none else?” (Isa_44:6) We have said that there are punishments for blasphemies, for nonsense, for outrageous expressions; which are punished and chastised by reason.

XXXIX. And he said, too, that on account of their hair and finery, women are punished by the Power that is set over these matters; which also gave to Samson strength in his hair; which punishes the women who allure to fornication through the adornment of their hair.

XL. As by the effluence of good, people are made good; in like manner are they made bad. Good is the judgment of God, and the discrimination of the believing from the unbelieving, and the judgment beforehand, so as not to fall into greater judgment – this judgment being correction.

XLI. Scripture says that infants which are exposed are delivered to a guardian angel, and that by him they are trained and reared. “And they shall be,” it says, “as the faithtful in this world of a hundred years of age.” Wherefore also Peter, in the Revelation,29 says: “And a flash of fire, leaping from those infants, and striking the eyes of the women.” For the just shines: forth as a spark in a reed, and will judge the nations. (Wisdom of Solomon 3:7)

XLII. “With the holy Thou wilt be holy.” (Psa_18:26) “According to thy praise is thy name glorified;” God being glorified through our knowledge, and through the inheritance. Thus also it is said, “The Lord liveth,” and “The Lord hath risen.” (Luk_24:34)

XLIII. “A people whom I knew not hath served me;” (Psa_18:43) – by covenant I knew them not, alien sons, who desired what pertained to another.

XLIV. “Magnifying the salvations of His king.” (Psa_18:50) All the faithful are called kings, brought to royalty through inheritance.

XLV. Long-suffering is sweetness above honey; not because it is long-suffering, but in consequence of the fruit of long-suffering. Since, then, the man of self-control is devoid of passion, inasmuch as he restrains the passions, not without toil; but when habit is formed, he is no longer a man of self-control, the man having come under the influence of one habit and of the Holy Spirit.

XLVI. The passions that are in the soul are called spirits, – not spirits of power, since in that case the man under the influence of passion would be a legion of demons; but they are so called in consequence of the impulse they communicate. For the soul itself, through modifications, taking on this and that other sort of qualities of wickedness, is said to receive spirits.

XLVII. The Word does not bid us renounce property;30 but to manage property without inordinate affection; and on anything happening, not to be vexed or grieved; and not to desire to acquire. Divine Providence bids keep away from possession accompanied with passion, and from all inordinate affection, and from this turns back those still remaining31 in the flesh.

XLVIII. For instance, Peter says in the Apocalypse,32 that abortive infants shall share the better fate;33 that these are committed to a guardian angel, so that, on receiving knowledge, they may obtain the better abode, having had the same experiences which they would have had had they been in the body. But the others shall obtain salvation merely, as being injured and pitied, and remain without punishment, receiving this reward.

XLIX. The milk of women, flowing from the breasts and thickening, says Peter in the Apocalypse,34 will produce minute beasts, that prey on flesh, and running back into them will consume them: teaching that punishments arise for sins. He says that they are produced from sins; as it was for their sins that the people were sold. And for their want of faith in Christ, as the apostle says, they were bitten by serpents. 

L. An ancient said that the embryo is a living thing; for that the soul entering into the womb after it has been by cleansing prepared for conception, and introduced by one of the angels who preside over generation, and who knows the time for conception, moves the woman to intercourse; and that, on the seed being deposited, the spirit, which is in the seed, is, so to speak, appropriated, and is thus assumed into conjunction in the process of formation. He cited as a proof to all, how, when the angels give glad tidings to the barren, they introduce souls before conception. And in the Gospel “the babe leapt” (Luk_1:43) as a living thing. And the barren are barren for this reason, that the soul, which unites for the deposit of the seed, is not introduced so as to secure conception and generation.

LI. “The heavens declare the glory of God.”35 The heavens are taken in various meanings, both those defined by space and revolution, and those by covenant, – the immediate operation of the first-created angels. For the covenants caused a more especial appearance of angels, – that36 in the case of Adam, that in the case of Noah, that in the case of Abraham, that in the case of Moses. For, moved by the Lord, the first-created angels exercised their influence on the angels attached to the prophets, considering the covenants the glory of God. Furthermore, the things done on earth by angels were done by the first-created angels to the glory of God.

LII. It is the Lord that is principally denominated the Heavens, and then the First-created; and after these also the holy men before the Law, as the patriarchs, and Moses, and the prophets; then also the apostles. “And the firmament showeth His handiwork.” He applies the term “firmament”37 to God, the passionless and immoveable, as also elsewhere the same David says, “I will love Thee, O Lord, my strength37 and my refuge.” (Psa_18:1) Accordingly, the firmament itself shows forth the work of His hands, – that is, shows and manifests the work of His angels. For He shows forth and manifests those whom He hath made.

LIII. “Day unto day uttereth speech.” As the heavens have various meanings, so also has day. Now speech is the Lord; and He is also frequently called day. “And night unto night showeth forth knowledge.” The devil knew that the Lord was to come. But he did not believe that He was God; wherefore also he tempted Him, in order to know if He were powerful. It is said, “he left38 Him, and departed from Him for a season;” that is, he postponed the discovery till the resurrection. For he knew that He who was to rise was the Lord. Likewise also the demons; since also they suspected that Solomon was the Lord, and they knew that he was not so, on his sinning. “Night to night.” All the demons knew that He who rose after the passion was the Lord. And already Enoch39 had said, that the angels who transgressed taught men astronomy and divination, and the rest of the arts.

LIV. “There are no speeches or words whose voices are not heard,” neither of days nor nights. “Their sound is gone forth unto all the earth.” He has transferred the discourse to the saints alone, whom he calls both heavens and days.

LV. The stars, spiritual bodies, that have communications with the angels set over them, and are governed by them, are not the cause of the production of things, but are signs of what is taking place, and will take place, and have taken place in the case of atmospheric changes, of fruitfulness and barrenness, of pestilence and fevers, and in the case of men. The stars do not in the least degree exert influences, but indicate what is, and will be, and has been.

LVI. “And in the sun hath He set His tabernacle.” There is a transposition here. For it is of the second coming that the discourse is. So, then, we must read what is transposed in its due sequence: “And he, as a bridegroom issuing from his chamber, will rejoice as a giant to run his way. From heaven’s end is his going forth; and there is no one who shall hide himself from his heat;” and then, “He hath set His tabernacle in the sun.”

Some say that He deposited the Lord’s body in the sun, as Hermogenes. And “His tabernacle,” some say, is His body, others the Church of the faithful.

Our Pantænus40 used to say, that prophecy utters its expressions indefinitely for the most part, and uses the present for the future, and again the present for the past. Which is also seen here.41 For “He hath set” is put both for the past and the future. For the future, because, on the completion of this period, which is to run according to its present42 constitution, the Lord will come to restore the righteous, the faithful, in whom He rests, as in a tent, to one and the same unity; for all are one body, of the same race, and have chosen the same faith and righteousness. But sortie as head, some as eyes, some as ears, some as hands, some as breasts, some as feet, shall be set, resplendent, in the sun. “Shine forth as the sun,” (Mat_13:43) or in the sun; since an angel high in command is in the sun. For he is appointed for rule over days; as the moon is for ruling over night. (Gen_1:18) Now angels are called days. Along with the angels in43 the sun, it is said, they shall have assigned to them one abode, to be for some time and in some respects the sun, as it were the head of the body which is one. And, besides, they also are the rulers of the days, as that angel in the sun, for the greater purpose for which he before them44 migrated to the same place. And again destined to ascend progressively, they reach the first abode, in accordance with the past “He hath set:” so that the first-created angels shall no longer, according to providence, exercise a definite ministry, but may be in repose, and devoted to the contemplation of God alone; while those next to them shall be promoted to the post which they have left; and so those beneath them similarly.

LVII. There are then, according to the apostle, those on the summit,45 the first-created. And they are thrones, although Powers, being the first-created, inasmuch as God rests in them, as also in those who believe. For each one, according to his own stage of advancement possesses the knowledge of God in a way special to himself; and in this knowledge God reposes, those who possess knowledge being made immortal by knowledge. And is not “He set His tabernacle in the sun” to be understood thus? God “set in the sun,” that is, in the God who is beside Him, as in the Gospel, Eli, Eli,46 instead of my God, my God. And what is above all rule, and authority, and power, and every name that is named,” are those from among men that are made perfect as angels and archangels, so as to rise to the nature of the angels first-created. For those who are changed from men to angels are instructed for a thousand years by the angels after they are brought to perfection. Then those who have taught are translated to archangelic authority; and those who have learned instruct those again who from men are changed to angels. Thus afterwards, in the prescribed periods, they are brought to the proper angelic state of the body.

LVIII. “The law of God is perfect, converting souls.” (Psa_19:8) The Saviour Himself is called Law and Word, as Peter in “the Preaching,” and the prophet: “Out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem.” (Isa_2:3)

LIX. “The testimony of the Lord is sure, making children wise.” The covenant of the Lord is true, making wise children; those free from evil, both the apostles, and then also us. Besides, the testimony of the Lord, according to which He rose again after His passion, having been verified by fact, led the Church to confirmation in faith.

LX. “The fear of the Lord is pure, enduring for ever.” He says that those who have been turned from fear to faith and righteousness endure for ever.

“The judgments of the Lord are true,” – sure, and incapable of being overturned; and giving rewards according to what is right, bringing the righteous to the unity of the faith. For this is shown in the words, “justified for the same.”47 “Such desires48 are above gold and precious stone.”

LXI. “For also Thy servant keeps them.” Not that David alone is called servant; but the whole people saved is called the servant of God, in virtue of obedience to the command.

LXII. “Cleanse me from my secret faults;” – thoughts contrary to right reason – defects. For He calls this foreign to the righteous man.

LXIII. “If they have not dominion over me, then shall I be innocent.” If those who persecute me as they did the Lord, do not have dominion over me, I shall not be innocent. For no one becomes a martyr unless he is persecuted; nor appears righteous, unless, being wronged, he takes no revenge; nor forbearing…

FOOTNOTES

1 Spirits.

2 [See Ante-Nicene Fathers, vol. 6. this series, note 18, p. 147.]

3 ἀρχή.

4 ἀρχήν.

5 “Blow ye the cornet in Gibeah, and the trumpet in Ramah.” – A. V.

6 Moses who divided the sea, and Joshua who divided the Jordan.

7 Joshua = Jesus.

8 [In a quotation which Jones makes from the Excerpts (not found here) the reverse is shamelessly asserted. Canon, vol. i. p.375.1

9 διπλόης – substantive.

10 ὅταν οὖν πιστοῦ σώματσς ᾐ

11 The sense is hazy. but about as clear as that to be obtained by substituting conjecturally for προσβολήν (assault), πρὸς βολήν, or ἐπιβολήν, or ἐπιβουλήν.

12 [This looks as if the text of the three witnesses had been in this compiler’s copy of St. John’s First. Epistle. See vol. iii. Elucid. III. p. 631. St. Augustine also seems to me to sustain the African text in the de Civit., lib v clip. xi. p.154, ed. Migne.]

13 The reading is, εἰ μὴ παρήσει πρὸς τὸ οἰκεῖον τέλος; and the Latin translator renders “si non segnes simus ad finem proprium.” It seems better, with Sylburgius, to take εἰ μὴ as equivalent to εἰ δὲ μὴ, and to put a comma after μὴ, so as to render as above.

14 [A happy reference to the Lord’s Prayer as connected with St. Paul’s reference to the Abba; and it is worth while to compare the use of this word with the prayer as used in the synagogue. See Ante-Nicene Fathers, vol. 5 Elucidations III. p. 559, this series.]

15 ἄνθρωπον.

16 φιλάνθρωπος.

17 Or spirit – πνεύματος.

18 πρεσβύτεροι.

19 It seems better, with Sylburgius, to read ἀκριβοῦς, qualifying ἐξετάσεως (as above), than ἀκριβῶς, adv. qualifying βασανιζόμενον, tested.

20 γνώσις.

21 [It is not to be doubted that much sound Alexandrian teaching is here mixed up with folly.]

22 [Compare Tatian’s use of a like figure, Ante-Nicene Fathers, vol. 2. note 10, p.67, this series.]

23 φῶτες.

24 φωτὸς.

25 [A Montanist token.]

26 For ἀβλαβές in the text, we must, translating thus, read ἀβλαβῆ. If we translate, as we may, “Gnostic virtue is a thing everywhere good, and meek,” etc., no change is required in the reading.

27 τὸ καλὸν.

28 [For some lost work of his.]

29 [On these quotations see Lardner, Credib., ii. 236, and Jones, Canon, vol. i. p. 373.]

30 κτήσεως, instead of κτίσεως, as in the text, and κτῆσιν for κτίσιν in the next clause.

31 Ἀναστρέφει ἐπι μόνους τοὺς ἐν σαρκί. For which, as slightly preferable, Sylburgius proposes ἔτι μένοντας ἐν σαρκί, as above.

32 [On these quotations see Lardner, Credib., ii. 236, and Jones, Canon, vol. i. p. 373.]

33 Adopting the reading μοίρας, instead of that in the text, πείρας.

34 [On these quotations see Lardner, Credib., ii. 236, and Jones, Canon, vol. i. p. 373.]

35 Psa_19:1. [Here follow notes on successive verses, some not unworthy of an orthodox Father.]

36 i.e., the covenant.

37 στερέωμα.

38 For ἐᾶν, which is the reading of the text, Sylburgius’ suggestion εἴα or εἴασε has been adopted.

39 [See Testaments Introduction footnote 7

40 [No doubt he may have said this.]

41 Or rather as Sylburgius points out, this is a case of the past used for the present, etc.

42 παρουσίαν, κατάστασιν, the reading of the text, is, as Sylburgius remarks, plainly corrupt; παροῦσαν, as above, is the most obvious correction.

43 μεθ’ here clearly should be καθ’ or ἐφ’

44 If we may venture to change αὐτοῦ into αὐτῶν.

45 Ἐν τῇ ἀκρῇ ἀποκαταστάσει. The last word yields no suitable sense, and conjecture as to the right reading is vain; and we have left it untranslated. The Latin translator renders “qui in summa arce collocati sunt.”

46 Ἥλιος is (with marvellous ignorance of the Hebrew tongue, as Combefisius notices) here identified with Eli, אֵלִי.

47 Psa_19:12, Septuagint.

48 αἱ τοιαῦται ἐπιθυμίαι, for which the Septuagint has ἐπιθυμητά as in A. V.

Two Epistles Concerning Virginity, Attributed to Clement of Rome

Introductory Notice to Two Epistles Concerning Virginity.

By Professor M. B. Riddle, D.D.

Among the “Pseudo-Clementina” the Two Epistles concerning Virginity must properly be placed. The evidence against the genuineness seems conclusive; yet, with the exception of the homily usually styled the Second Epistle of Clement,1 no spurious writings attributed to the great Roman Father can be assigned an earlier date than these two letters. Ulhorn, in view of the reference to the sub-introductœ, thinks they were written shortly before the time of Cyprian;2 and this seems very probable. Jerome was acquainted with the sayings (Ad Jovinum, i. 12), and  possibly Epiphanius (Hœr., xxx. 15). Hence we may safely allow an early date. Yet these evidences of age tell against the genuineness.

1. Early works of this character would not have disappeared from notice to such an extent, had they been authenticated as writings of Clement. Supporting, as they do, the ascetic tendency prevalent in the Western Church at and after the date when they are first noticed by Christian writers, they would have been carefully preserved and frequently cited, had they been genuine. The name of the great Roman Father would have been so weighty, that the advocates of celibacy would have kept the documents in greater prominence. The silence of Eusebius respecting the letters is an important fact in this discussion.

2. A second argument against the genuineness is derived from the ascetic tone itself. Such pronounced statements are not, we must firmly hold, to be found in the Christian literature of the sub-apostolic age. This historical argument is further sustained by other indications in the epistles. They point to a stage of ecclesiastical development which belongs to a much later period than that of Clement.

3. The use of Scripture in these letters seems to be conclusive against the Clementine author-ship. A comparison with the citations in the genuine Epistle of Clement shows that these writings make much greater use of the Pauline (particularly the Pastoral) Epistles; that the Old Testament is less frequently cited, and that the mode of handling proof-texts is that of a later age.

4. The judgment of the most candid patristic scholars is against the genuineness. Of Protestants, Wetstein stands alone in supporting the Clementine authorship; and his position is readily explained by the fact that he discovered the Syriac version which restored the writings to modern scholars (see below). The genuineness is defended by Villecourt and Beelen (see below), also by Möhler, Champagny, and Brück. But such experts as Mansi, Hefele, Alzog, and Funk, among Roman Catholics, unite with Protestant scholars in assigning a later date, and consequently in denying the Clementine authorship. 

FOOTNOTES

1 See Ante-Nicene Fathers, vol. 7. pp. 509-523.

2 Against this class Cyprian stoutly contended. Comp. Cyprian, Ante-Nicene Fathers, vol. 5. pp. 357, 358, 537, 592.

Translator’s Introductory Notice.

While the great mass of early Christian literature bearing the name of Clement of Rome is undoubtedly spurious, the case is somewhat different with regard to the two following epistles. Not only have Roman Catholic writers maintained their genuineness with great ingenuity and learning, but Wetstein, who first edited them, argued powerfully for their being received as the authentic productions of Clement; and even Neander has admitted that they may possibly have been written by that friend and fellow-labourer of the apostles.

Their literary history in modern times is somewhat curious. Wetstein unexpectedly discovered them appended to a copy of the Syriac Peschito version of the New Testament furnished to him by Sir James Porter, then British ambassador at Constantinople. He soon afterwards (1752) published them in Syriac, accompanied by a Latin version of his own, with Prolegomena, in which he upheld their genuineness. This speedily called forth two works, one by Lardner (1753), and a second by Venema (1754) in both of which their authenticity was disputed. To these writings Wetstein himself, and, after his death, Gallandius, published rejoinders; but the question remained as far from positive settlement as ever, and continues subjudice even at the present day.

It is generally admitted (and, of course, asserted by those that maintain their truly Clementine origin) that Greek was the original language of these epistles. Many have argued that they contain plain references to the sub-introductœ spoken of in the literature of the third century, and that therefore they were probably composed in the Oriental Church about that period.

These epistles have been very carefully edited in recent times by the Roman Catholic scholars Villecourt (1853) and Beelen (1856). Both have argued strenuously for the genuineness of the letters, but it may be doubted if they have succeeded in repelling all the objections of Lardner and Venema. Beelen’s work is a highly scholarly production, and his Prolegomena are marked by great fulness and perspicuity.

A German translation of these epistles was published by Zingerle (1821). They are now for the first time translated into the English language.

The translation is made from the text of Beelen.

The division into chapters is due to Wetstein.

The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle.

Chap. I. – The Salutation.

To all those who love and cherish their life which is in Christ through God the Father, and obey the truth of God in hope of eternal life; to those who bear affection towards their brethren and towards their neighbours in the love of God; to the blessed brother virgins,1 who devote themselves to preserve virginity “for the sake of the kingdom of heaven;” (Mat_19:12) and to the holy sister virgins: the peace which is in God.2

Chap. II. – For True Virginity Perfect Virtue Is Necessary.

Of all virgins of either sex who have truly resolved to preserve virginity for the sake of the kingdom of heaven – of each and every one of them it is required that he be worthy of the kingdom of heaven in every thing. For not by eloquence3 or renown,4 by station5 and descent, or by beauty or strength, or by length of life,6 is the kingdom of heaven obtained; but it is obtained by the power of faith, when a man exhibits the works of faith. For whosoever is truly righteous, his works testify concerning his faith, that he is truly a believer, with a faith which is great, a faith which is perfect, a faith which is in God, a faith which shines in good works, that the Father of all may be glorified through Christ. Now, those who are truly virgins for the sake of God give heed to Him who hath said, “Let not righteousness and faith fail thee; bind them on thy neck, and thou shall find favour for thyself; and devise thou good things before God and before men.” (Pro_3:3,Pro_3:4, (Pro_3:3,Pro_3:4, LXX)) “The paths,” therefore, “of the righteous shine as the light, and the light of them advances until the day is perfect.”7 For the beams of their light illumine the whole creation even now by good works, as those who are truly “the light of the world,” (Mat_5:14) giving light to “those who sit in darkness,” (Isa_9:2; Mat_4:16) that they may arise and go forth from the darkness by the light of the good works of the fear of God, “that they may see our good works and glorify our Father who is in heaven.” (Mat_5:16; 1Pe_2:12) For it is required of the man of God, that in all his words and works he be perfect, and that in his life he be adorned with all exemplary and well-ordered behaviour,8 and do all his deeds in righteousness, as a man of God.

Chap. III. – True Virgins Prove Themselves Such by Self-Denial, as Does the True Believer by Good Works.

For virgins are a beautiful pattern to believers, and to those who shall believe. The name alone, indeed, without works, does not introduce into the kingdom of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, whilst he is not such in works, he cannot possibly be a believer. “Let no one,” therefore, “lead you astray with the empty words of error.” (Eph_5:6) For, merely because a person is called a virgin, if he be destitute of works excellent and comely, and suitable to virginity, he cannot possibly be saved. For our Lord called such virginity as that “foolish,” as He said in the Gospel; (Mat_25:2) and because it had neither oil nor light, it was left outside of the kingdom of heaven, and was shut out from the joy of the bridegroom, and was reckoned with His enemies. For such persons as these “have the appearance only of the fear of God, but the power of it they deny.” (2Ti_3:5) For they “think with themselves that they are something, whilst they are nothing, and are deceived. But let every one constantly try9 his works,” (Gal_6:3,Gal_6:4) and know himself; for empty worship does he offer, whosoever he be that makes profession of virginity and sanctity, “and denies its power.” For virginity of such a kind is impure, and disowned by all good works. For “every tree whatsoever is known from its fruits.”10 “See that thou understand11 what I say: God will give thee understanding.” (2Ti_2:7) For whosoever engages before God to preserve sanctity must be girded with all the holy power of God. And, if with true fear12 he crucify his body, he for the sake of the fear of God excuses himself from that word in which the Scripture13 has said: “Be fruitful, and multiply,” (Gen_1:28) and shuns all the display, and care, and sensuality,14 and fascination of this world, and its revelries and its drunkenness, and all its luxury and ease, and withdraws from the entire life of15 this world, and from its snares, and nets, and hindrances; and, whilst thou walkest16 upon the earth, be zealous that thy work and thy business be in heaven.

Chap. IV. – Continuation of the Remarks on Self-Denial; Object and Reward of True Virgins.

For he who covets for himself these things so great and excellent, withdraws and severs himself on this account from all the world, that he may go and live a life divine and heavenly, like the holy angels, in work pure and holy, and “in the holiness17 of the Spirit of God,” (2Th_2:13) and that he may serve God Almighty through Jesus Christ for the sake of the kingdom of heaven. On this account he severs himself from all the appetites of the body. And not only does he excuse himself from this command, “Be fruitful, and multiply,” but he longs for the “hope promised” and prepared “and laid up in heaven” (Col_1:5) by God, who has declared with His mouth, and He does not lie, that it is “better thou sons and daughters,” (Isa_56:4, Isa_56:5) and that He will give to virgins a notable place in the house of God, which is something “better than sons and daughters,” and better than the place of those who have passed a wedded life in sanctity, and whose “bed has not been defiled.” (Heb_13:4) For God will give to virgins the kingdom of heaven, as to the holy angels, by reason of this great and noble profession.

Chap. V. – The Irksomeness and the Enemies of Virginity.

Thou desirest, then, to be a virgin? Knowest thou what hardship and irksomeness there is in true virginity – that which stands constantly at all seasons before God, and does not withdraw from His service, and “is anxious how it may please its Lord with a holy body, and with its spirit?” (1Co_7:34) Knowest thou what great glory pertains to virginity, and is it for this that thou dost set thyself to practise it? Dost thou really know and understand what it is thou art eager to do? Art thou acquainted with the noble task of holy virginity? Dost thou know how, like a man, to enter “lawfully” upon18 this contest and “strive,” (2Ti_2:5) that, in the might of the Holy Spirit,19 thou choosest this for thyself, that thou mayest be crowned with a crown of light, and that they may lead thee about in triumph through “the Jerusalem above”? (Gal_4:26) If so be, then, that thou longest for all these things, conquer the body; conquer the appetites of the flesh; conquer the world in the Spirit of God; conquer these vain things of time, which pass away and grow old, and decay, and come to an end; conquer the dragon; (Rev_12:7) conquer the lion; (1Pe_5:8) conquer the serpent; (2Co_11:3) conquer Satan; – through Jesus Christ, who doth strengthen thee by the hearing of His words and the divine Eucharist.20 “Take up thy cross and follow” (Mat_16:24) Him who makes thee clean, Jesus Christ thy Lord. Strive to run straight forward and boldly, not with fear, but with courage, relying on the promise of thy Lord, that thou shalt obtain the victor-crown21 of thy “calling on high” (Phi_3:14) through Jesus Christ. For whosoever walks perfect in faith, and not fearing, doth in very deed receive the crown of virginity, which is great in its toil and great in its reward. Dost thou understand and know how honourable a thing is sanctity?22 Dost thou understand how great and exalted and excellent is the glory of virginity?23

Chap. VI. – Divinity of Virginity.

The womb of a holy virgin24 carried our Lord Jesus Christ, the Son of God; and the body which our Lord wore, and in which He carried on the conflict in this world, He put on from a holy virgin. From this, therefore, understand the greatness and dignity of virginity. Dost thou wish to be a Christian? Imitate Christ in everything. John, the ambassador, he who came before our Lord, he “than whom there was not a greater among those born of women,” (Mat_11:11) the holy messenger of our Lord, was a virgin. Imitate, therefore, the ambassador of our Lord, and be his follower25 in every thing. That John, again, who “reclined on the bosom of our Lord, and whom He greatly loved,” (Joh_21:10) – he, too, was a holy person.26 For it was not without reason that our Lord loved him. Paul, also, and Barnabas, and Timothy, with all the others, “whose names are written in the book of life,” (Phi_4:3) – these, I say, all cherished and loved sanctity,27 and ran in the contest, and finished their course without blemish, as imitators of Christ, and as sons of the living God. Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy28 and spotless life. If, therefore, thou desirest to be like these, imitate them with all thy power. For the Scripture has said, “The elders who are among you, honour; and, seeing their manner of life and conduct, imitate their faith.” (Heb_8:7) And again it saith, “Imitate me, my brethren, as I imitate Christ.” (2Co_11:1)

Chap. VII. – The True Virgin.

Those, therefore, who imitate Christ, imitate Him earnestly. For those who have “put on Christ” (Rom_13:14) in truth, express His likeness in their thoughts, and in their whole life, and in all their behaviour: in word, and in deeds, and in patience, and in fortitude, and in knowledge, and in chastity, and in long-suffering, and in a pure heart, and in faith, and in hope, and in full and perfect love towards God. No virgin, therefore, unless they be in everything as Christ, and as those “who are Christs,” (Gal_5:24) can be saved. For every virgin who is in God is holy in her body and in her spirit, and is constant in the service of her Lord, not turning away from it any whither, but waiting upon Him always in purity and holiness in the Spirit of God, being “solicitous how she may please her Lord,” (1Co_7:32) by living purely and without stain, and solicitous to be pleasing before Him in every thing. She who is such does not withdraw from our Lord, but in spirit is ever with her Lord: as it is written, “Be ye holy, as I am holy, saith the Lord.” (1Pe_1:25 (cf. Lev_11:44))

Chap. VIII. – Virgins, by the Laying Aside of All Carnal Affection, Are Imitators of God.

For, if a man be only in name called holy, he is not holy; but he must be holy in everything: in his body and in his spirit. And those who are virgins rejoice at all times in becoming like God and His Christ, and are imitators of them. For in those that are such there is not “the mind29 of the flesh.” In those who are truly believers, and “in whom the Spirit of Christ dwells” (Rom_8:9) – in them “the mind of the flesh” cannot be: which is fornication, uncleanness, wantonness; idolatry,30 sorcery; enmity, jealousy, rivalry, wrath, disputes, dissensions, ill-will; drunkenness, revelry; buffoonery, foolish talking, boisterous laughter; backbiting, insinuations; bitterness, rage; clamour, abuse, insolence of speech; malice, inventing of evil, falsehood; talkativeness,31 babbling;32 threatenings, gnashing of teeth, readiness to accuse,33 jarring,34 disdainings, blows; perversions of the right,35 laxness in judgment; haughtiness, arrogance, ostentation, pompousness, boasting of family, of beauty, of position, of wealth, of an arm of flesh;36 quarrelsomeness, injustice,37 eagerness for victory; hatred, anger, envy, perfidy, retaliation;38 debauchery, gluttony, “overreaching (which is idolatry),” (Col_3:5) “the love of money (which is the root of all evils);” (1Ti_6:10) love of display, vainglory, love of rule, assumption, pride (which is called death, and which “God fights against “). (1Pe_5:5; Jam_4:6) Every man with whom are these and such like things – every such man is of the flesh. For, “he that is born of the flesh is flesh; and he that is of the earth speaketh of the earth,” (Joh_3:6, Joh_3:31) and his thoughts are of the earth. And “the mind of the flesh is enmity towards God. For it does not submit itself to the law of God; for it cannot do so,” (Rom_8:7) because it is in the flesh, “in which dwells no good,” (Rom_7:18) because the Spirit of God is not in it. For this cause justly does the Scripture say regarding such a generation as this: “My Spirit shall not dwell in men for ever, because they are flesh.”39 “Whosoever, therefore, has not the Spirit of God in him, is none of His:”40 as it is written, “The Spirit of God departed from Saul, and an evil spirit troubled him, which was sent upon him from God.” (1Sa_16:14)

Chap. IX. – Continuation of the Subject of Mortification; Dignity of Persons Consecrated to God.

He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify, the deeds of the body and live unto God, “treading down and subjugating the body and keeping it under; so that, while preaching to others,” he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that tie may “not be cast away,” (1Co_9:27) but may be approved before God and before men. For in “the man who is of God,” (1Ti_6:11) with him I say there is nothing of the mind of the flesh; and especially in virgins of either sex; but the fruits of all of them are “the fruits of the Spirit” (Gal_5:22) and of life, and they are truly the city of God, and the houses and temples in which God abides and dwells, and among which He walks, as in the holy city of heaven. For in this “do ye appear to the world as lights, in that ye give heed to the Word of life,” (Phi_2:15,Phi_2:26) and thus ye are in truth the praise, and the boast, and the crown of rejoicing, and the delight of good servants in our Lord Jesus Christ. For all who see you will “acknowledge that ye are the seed which the Lord hath blessed;” (Isa_61:9) in very deed a seed honourable and holy, and “a priestly kingdom, a holy people, the people of the inheritance,” (1Pe_2:9) the heirs of the promises of God; of things which do not decay, nor wither; of “that which eye hath not seen, and car hath not heard, and which hath not come up into the heart of man; of that which God hath prepared for those who love Him and keep His commandments.” (1Co_2:9)

Chap. X. – Denunciation of Dangerous and Scandalous Association with Maidens.

Now, we are persuaded of you, my brethren, that your thoughts are occupied about those things which are requisite for your salvation.41 But we speak thus42 in consequence of the evil rumours and reports concerning shameless men, who, under pretext of the fear of God, have their dwelling with maidens, and so expose themselves to danger, and walk with them along the road and in solitary places43 alone – a course which is full of dangers, and full of stumbling-blocks and snares and pitfalls; nor is it in any respect right for Christians and those who fear God so to conduct themselves. Others, too, eat and drink with them at entertainments allowing themselves in loose behaviour and much uncleanness – such as ought not to be among believers, and especially among those who have chosen for themselves a life of holiness.44 Others, again, meet together for vain and trifling conversation and merriment, and that they may speak evil of one another; and they hunt up tales against one another, and are idle: persons with whom we do not allow you even to eat bread. Then, others gad about among the houses of virgin brethren or sisters, on pretence of visiting them, or reading the Scriptures to them, or exorcising them. Forasmuch as they are idle and do no work, they pry into those things which ought not to be inquired into, and by means of plausible words make merchandise of the name of Christ. These are men from whom the divine apostle kept aloof, because of the multitude of their evil deeds; as it is written: “Thorns sprout in the hands of the idle;” (Pro_26:9) and, “The ways of the idle are full of thorns.” (Pro_15:19, (Pro_15:19, LXX))

Chap. XI. – Perniciousness of Idleness; Warning Against the Empty Longing to be Teachers; Advice About Teaching and the Use of Divine Gifts.

Such are the ways of all those who do not work, but go hunting for tales, and think to themselves that this is profitable and right.45 For such persons are like those idle and prating widows “who go wandering about46 among houses” (1Ti_5:13) with their prating, and hunt for idle tales, and carry them from house to house with much exaggeration, without fear of God. And besides all this, barefaced men as they are,47 under pretence of teaching, they set forth a variety of doctrines. And would that they taught the doctrines of truth! But it is this which is so disquieting, that they understand not what they mean, and assert that which is not true: because they wish to be teachers, and to display themselves as skilful in speaking; because they traffic in iniquity in the name of Christ – which it is not right for the servants of God to do. And they hearken not to that which the Scripture has said: “Let not many be teachers among you, my brethren, and be not all of you prophets.”48 For “he who does not transgress in word is a perfect man, able to keep down and subjugate his whole body.” (Jam_3:2) And, “If a man speak, let him speak in the words49 of God.” (1Pe_4:11) And, “If there is in thee understanding, give an answer to thy brother but if not, put thy hand on thy mouth.” (Ecclesiasticus 5:14) For, “at one thee it is proper to keep silence, and at another thee to speak.” (Ecc_3:7) And again it says “When a man speaks in season, it is honourable50 to him.” (Pro_25:11) And again it says: “Let your speech be seasoned with grace. For it is required of a man to know how to give an answer to every one in season.”51 For “he that utters whatsoever comes to his mouth, that man produces strife; and he that utters a superfluity of words increases vexation; and he that is hasty with his lips falls into evil. For because of the unruliness of the tongue cometh anger; but the perfect man keeps watch over his tongue, and loves his soul’s life.”52 For these are they “who by good words and fair speeches lead astray the hearts of the simple, and, while offering them blessings, lead them astray.” (Rom_16:17-19) Let us, therefore, fear the judgment which awaits teachers. For a severe judgment will those teachers receive “who teach, but do not,” (Mat_23:3) and those who take upon them the name of Christ falsely, and say: We teach the truth, and yet go wandering about idly, and exalt themselves, and make their boast” in the mind of the flesh.” (Col_2:18) These, moreover, are like “the blind man who leads the blind man, and they both fall into the ditch.” (Mat_15:14) And they will receive judgment, because in their talkativeness and their frivolous teaching they teach natural53 wisdom and the “frivolous error of the plausible words of the wisdom of men,” (Col_2:8) “according to the will of the prince of the dominion of the air, and of the spirit which works in those men who will not obey, according to the training of this world, and not according to the doctrine of Christ.” (Eph_2:2; Col_2:8) But if thou hast received “the word of knowledge, or the word of instruction, or of prophecy,” (1Co_12:8-10) blessed be God, “who helps every man without grudging – that God who gives to every man and does not upbraid him.” (Jam_1:5) With the gift, therefore, which thou hast received from our Lord, serve thy spiritual brethren, the prophets who know that the words which thou speakest are those of our Lord; and declare the gift which thou hast received in the Church for the edification of the brethren in Christ (for good and excellent are those things which help the men of God), if so be that they are truly with thee.54

Chap. XII. – Rules for Visits, Exorcisms, and How People Are to Assist the Sick, and to Walk in All Things Without Offence.

Moreover, also, this is comely and useful, that a man “visit orphans and widows,” (Jam_1:27) and especially those poor persons who have many children. These things are, without controversy, required of the servants of God, and comely and suitable for them. This also, again, is suitable and right and comely for those who are brethren in Christ, that they should visit those who are harassed by evil spirits, and pray and pronounce adjurations55 over them, intelligently, offering such prayer as is acceptable before God; not with a multitude of fine words,56 well prepared and arranged, so that they may appear to men eloquent and of a good memory. Such men are “like a sounding pipe, or a tinkling cymbal;” (2Co_13:1) and they bring no help to those over whom they make their adjurations; but they speak with terrible words, and affright people, but do not act with true faith, according to the teaching of our Lord, who hath said: “This kind goeth not out but by fasting and prayer,”57 offered unceasingly and with earnest mind. And let them holily ask and beg of God, with cheerfulness and all circumspection and purity, without hatred and without malice. In this way let us approach a brother or a sister who is sick, and visit them in a way that is right, without guile, and without covetousness, and without noise, and without talkativeness, and without such behaviour as is alien from the fear of God, and without haughtiness, but with the meek and lowly spirit of Christ. Let them, therefore, with fasting and with prayer make their adjurations, and not with the elegant and wall-arranged and fitly-ordered words of learning, but as men who have received the gift of healing from God, confidently, to the glory of God. By58 your fastings and prayers and perpetual watching, together with your other good works, mortify the works of the flesh by the power of the Holy Spirit. He who acts thus “is a temple of the Holy Spirit of God.” (1Co_6:19) Let this man cast out demons, and God will help him. For it is good that a man help those that are sick. Our Lord hath said: “Cast out demons,” at the same thee commanding many other acts of healing; and, “Freely ye have received, freely give.” (Mat_10:8) For such persons as these a goodly recompense is laid up by God, because they serve their brethren with the gifts which have been given them by the Lord. This is also comely and helpful to the servants of God, because they act according to the injunctions of our Lord, who hath said: “I was sick, and ye visited Me, and so on.”59 And this is comely and right and just, that we visit our neighbours for the sake of God with all seemliness of manner and purity of behaviour; as the Apostle hath said: “Who is sick, and I am not sick? who is offended, and I am not offended?” (2Co_11:29) But all these things are spoken in reference to the love with which a man should love his neighbour. And in these things let us occupy ourselves,60 without giving offence, and let us not do anything with partiality or for the shaming of others, but let us love the poor as the servants of God, and especially let us visit them. For this is comely before God and before men, that we should remember the poor, and be lovers of the brethren and of strangers, for the sake of God and for the sake of those who believe in God, as we have learnt from the law and from the prophets, and from our Lord Jesus Christ, concerning the love of the brotherhood and the love of strangers: for ye know the words which have been spoken concerning the love of the brotherhood and the love of strangers;61 powerfully are the words spoken to all those who do them.

Chap. XIII. – What Priests Should Be and Should Not Be.

Beloved brethren! that a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That “the harvest is great, but the workmen are few,” this also is well-known and manifest. Let us, therefore, “ask of the Lord of the harvest” that He would send forth workmen into the harvest; (Mat_9:37,Mat_9:38) such workmen as “shall skilfully dispense the word of truth;” workmen “who shall not be ashamed;”62 faithful workmen; workmen who shall be “the light of the world;” (Mat_5:24) workmen who “work not for the food that perisheth, but for that food which abideth unto life eternal;” (Joh_6:27) workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not “hireling” (Joh_10:12, Joh_10:13) workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who “serve their belly;” not workmen who “with fair speeches and pleasant words mislead the hearts of the innocent;” (Rom_16:18) not workmen who imitate the children of light, while they are not light but darkness – “men whose end is destruction;” (Phi_3:19) not workmen who practise iniquity and wickedness and fraud; not “crafty workmen;” (2Co_11:23) not workmen “drunken” and “faithless;” (Mat_24:45-51) nor workmen who traffic in Christ;63 not misleaders; not “lovers of money; not malevolent.” (1Ti_3:3; Tit_1:7)

Let us, therefore, contemplate and imitate the faithful who have conducted themselves well in the Lord, as is becoming and suitable to our calling and profession. Thus let us do service before God in justice and righteousness, and without blemish, “occupying ourselves with things good and comely before God and also before men.” (Rom_12:17) For this is comely, that God be glorified in us in all things.

Here endeth the first Epistle of Clement. 

FOOTNOTES

1 In later Greek παρθένος was used of both sexes (comp. Rev_14:4). The Syriac original employs both a masculine and a feminine form. This will not always be indicated in the following translation.

2 Or “to the holy virgins who are in God: peace.” So Zingerle, and probably Wetstein

3 Zingerle, not so well, takes this to mean, “by the confession of the mouth” (durch das mündliche Bekenntniss), comparing Mat_7:21.

4 Lit. “by word or by name.”

5 The Greek word σχῆμα, here adopted in the Syriac, is sometimes thus used. – Beelen.

6 Lit. “much time.”

7 Lit. “fixed.” Pro_4:18

8 Probably referring to 1Co_14:40 – Beelen.

9 Lit. “let every one be trying.”

10 Mat_12:33. [More probably Luk_6:44. – R.]

11 Or “consider.” There is no play on words in the passage quoted (2Ti_2:7), nor perhaps was this in tended in the Syriac.

12 Lit. “true in fear of God.” The reading is probably faulty. – Beelen.

13 The ellipsis is usually to be thus filled up in these epistles. [In similar cases which follow, italics will not be used. – R.]

14 Or “the sensual pleasures.”

15 Or “from all intercourse with.”

16 Either something is here omitted by the transcriber, or Clement has varied the form of expression. – Beelen.

17 “Sanctification.” – Beelen. [So A. V. The R. V. correctly renders ἁγιασμός, “sanctification,” in every instance. – R.]

18 Lit. “descend to”

18 The words in the might of the Holy Spirit,” appear to obscure the sense. – Beelen.

20 Lit. “the Eucharist of the Godhead.” [This is an evidence of later date than the sub-apostolic age. – R.]

21 Lit. “crown of victory.

22 i.e., continency. [The use of the terms “sanctity,” “holy,” etc in the limited sense of “continency,” “chaste,” etc., is strong evidence of the later origin. – R.]

23 The last two sentences properly belong to chap. vi.

24 Or “the Holy Virgin”

25 Lit. “lover,” or “friend.”

26 i.e., a virgin.

27 i.e., virginity.

28 i.e., celibate, or chaste.

29 Rom_8:6 (φρόνημα).

30 Lit. “the worship of idols.” The single word sometimes used to express “idolatry” (as in Eph. Syr., opp. tom. i. p.116), is not found in these epistles.

31 Lit. “much talking.”

32 Lit. “empty words.”

33 The word thus rendered is not in the lexicons, but is well illustrated by Isa_29:21 (“that make a man an offender”), where the Hiphil of חָטָא is used, corresponding to the Aphel of the same root, from which the present word is derived.

34 The word is used in the Peschito of 1Ti_6:5, to express διαπαρατριβαί (incessant quarrellings,” Alf.); [R. V., “wranglings” – R.].

35 Ex. Conject. Beelen. The word is not in the lexicons.

36 Or “power”

37 Lit. folly but so used in 2Co_12:13.

38 Or “returning of evils.”

39 Gen_6:3 [This is an example of the vicious method of interpretation; not yet extirpated, which carries Paul’s distinctive use of the term “flesh” back to the Pentateuch, where no ethical sense is necessarily implied – R.].

40 Rom_7:9 [The Apostle speaks of “the Spirit of Christ.” – R.]

41 Or “life.”

42 The words which follow, “concerning those things which we speak,” appear not to be genuine. – Beelen.

43 Beelen supposes a ἓν διὰ δυοῖν: “along the lonely road.”

44 i.e., virginity.

45 Lit. “profit and righteousnsness.”

46 Lit. “go about and wander.”

47 Lit. “in their barefacedness.”

48 1Co_12:29 [But compare Jam_3:1: “Be not many teachers” (R. V.) which precedes the next citation. – R.]

49 Lit “speech”

50 Lit. “beautiful”

51 Lit. “in his place.” Col_4:6

52 Lit. “his soul for life.” Pro_18:6; Pro_13:3; Pro_21:23

53 As 1Co_15:44 (ψυχικός). – See Jam_3:15 [also 1Co_2:13, 1Co_2:14 – R.].

54 An obscure clause, which Beelen supposes to be due to the misapprehension of the Syrian translator. Perhaps the difficulty will be met if we read “gifts,” as do Wetstein and Zingerle, by a change in the pointing.

55 Or “exorcisms.”

56 Lit. “elegant and numerous words.”

57 Mat_17:21. [Or Mar_9:29: the verse in Matthew is of doubtful genuineness. – R.]

58 Or “in.”

59 Lit. “and things similar to these,” Mat_15:36.

60 Lit. “let us be.”

61 Beelen here omits, as spurious, the words, “because this same thing is pleasant and agreeable to you: because ye are all taught of God.”

62 Lit. “without shame,” 2Ti_2:15

63 [Comp. the term χριστέμπορος, “Christ-monger,“ “Christ trafficker” in Teaching, chap. xii. 5, vol. 7. p.381. – R.]

The Second Epistle of the Same Clement.

Chap. I. – He Describes the Circumspectness of His Intercourse with the Other Sex, and Tells How in His Journeys He Acts at Places Where There Are Brethren Only.

I would, moreover, have you know, my brethren, of what sort is our conduct in Christ, as well as that of all our brethren, in the various places in which we are. And if so be that you approve it, do ye also conduct yourselves in like manner in the Lord. Now we, if God help us, conduct ourselves thus: with maidens we do not dwell, nor have we anything in common with them; with maidens we do not eat, nor drink; and, where a maiden sleeps, we do not sleep; neither do women wash our feet, nor anoint us; and on no account do we sleep where a maiden sleeps who is unmarried or has taken the vow:1 even though she be in some other place if she be alone, we do not pass the night there.2 Moreover, if it chance that the time for rest overtake us in a place, whether in the country, or in a village, or in a town, or in a hamlet,3 or wheresoever we happen to be, and there are found brethren in that place, we turn in to one who is a brother, and call together there all the brethren, and speak to them words of encouragement and exhortation.4 And those among us who are gifted in speaking will speak such words as are earnest, and serious, and chaste, in the fear of God, and exhort them to please God in everything, and abound and go forward in good works, and “be free from5 anxious care in everything,” (Phi_4:6) as is fit and right for the people of God.

Chap. II. – His Behaviour in Places Where There Were Christians of Both Sexes.

And if, moreover, it chance that we are distant from our homes and from our neighbours, and the day decline and the eventide overtake us, and the brethren press us, through love of the brotherhood and by reason of their affection for strangers, to stay with them, so that we may watch with them, and they may hear the holy word of God and do it, and be fed with the words of the Lord, so that they may be mindful of them, and they set before us bread and water and that which God provides, and we be willing and consent to stay through the night with them; if there be there a holy man,6 with him we turn in and lodge, and that same brother will provide and prepare whatever is necessary for us; and he himself waits upon us, and he himself washes our feet for us and anoints us with ointment, and he himself gets ready a bed for us, that we may sleep in reliance on God. All these things will that consecrated brother, who is in the place in which we tarry, do in his own person. He will himself serve the brethren, and each one of the brethren who are in the same place will join with him in rendering all those services7 which are requisite for the brethren. But with us may no female, whether young maiden or married woman, be there at that thee;8 nor she that is aged.9 nor she that has taken the vow; not even a maid-servant, whether Christian or heathen; but there shall only be men with men. And, if we see it to be requisite to stand and pray for the sake of the women, and to speak words of exhortation and edification, we call together the brethren and all the holy sisters and maidens, and likewise all the other women who are there, inviting them with all modesty and becoming behaviour to come and feast on the truth.10 And those among us who are skilled in speaking speak to them, and exhort them in those words which God has given us. And then we pray, and salute11 one another, the men the men. But the women and the maidens will wrap their hands in their garments; and we also, with circumspection and with all purity, our eyes looking upwards, shall wrap our right hand in our garments; and then they will come and give us the salutation on our right hand wrapped in our garments. Then we go where God permits us.

Chap. III. – Rules for the Conduct of Celibate Brethren in Places Where There Are Only Married Christians.

And if again we chance to come into a place where there is no consecrated brother, but all are married, all those who are there will receive the brother who comes to them, and minister to him, and care for his wants12 in everything, assiduously, with good-will. And the brother shall be ministered to by them in the way that is suitable. And the brother will say to the married persons who are in that place: We holy men do not eat or drink with women, nor are we waited on by women or by maidens, nor do women wash our feet for us, nor do women anoint us, nor do women prepare our bed for us, nor do we sleep where women sleep, so that we may be without reproach in everything, lest any one should be offended or stumble at us. And, whilst we observe all these things, “we are without offence to every man.” (2Co_6:3) As persons, therefore, “who know the fear of the Lord, we persuade men, and to God we are made manifest.” (2Co_5:11)

Chap. IV. – Conduct of the Holy Man Where There Are Women Only.

But if we chance to come into a place where there are no Christian men, but all the believers are women and maidens,13 and they press us to pass the night there in that place, we call them all together to some suitable place,14 and ask them how they do; and according to that which we learn from them, and what we see to be their state of mind, we address them in a suitable man-Her, as men fearing God. And when they have all assembled and come together, and we see that they are in peace,15 we address to them words of exhortation in the fear of God, and read the Scripture to them, with purity and in the concise16 and weighty words of the fear of God. We do everything as for their edification. And as to those who are married, we speak to them in the Lord in a manner suited to them. And if, moreover, the day decline and the eventide draw on, we select, in order to pass the night there, a woman who is aged and the most exemplary17 of them all; and we speak to her to give us a place all to ourselves, where no woman enters, nor maiden. And this old woman herself will bring us a lamp, and whatever is requisite for us she will herself bring us. From love to the brethren, she will bring whatever is requisite for the service of stranger brethren. And she herself, when the thee for sleep is come, will depart and go to her house in peace.

Chap. V. – Where There Is Only One Woman, the Father Does Not Make a Stay; How Carefully Stumbling-Blocks Must Be Avoided.

But if, moreover, we chance upon a place, and find there one believing woman only, and no other person be there but she only, we do not stop there, nor pray there, nor read the Scriptures there, but we flee as from before the face of a serpent, and as from before the face of sin. Not that we disdain the believing woman – far be it from us to be so minded towards our brethren in Christ! – but, because she is alone, we are afraid lest any one should make insinuations against us in words of falsehood. For the hearts of men are firmly set18 on evil. And, that we may not give a pretext to those who desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this account we must be “on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the profit of many, so that they may be saved.” (1Co_10:32,1Co_10:33) For this does not profit us, that another stumble because of us. Let us, therefore, be studiously on our guard at all times, that we do not smite our brethren and give them to drink of a disquieting conscience through our being to them a stumbling-block. For “if for the sake of meat our brother be made sad, or shocked, or made weak, or caused to stumble, we are not walking in the love of God. For the sake of meat thou causest him to perish for whose sake Christ died.”19 For, in “thus sinning against your brethren and wounding their sickly consciences, ye sin against Christ Himself. For, if for the sake of meat my brother is made to stumble,” let us who are believers say, “Never will we eat flesh, that we may not make our brother to stumble.” (1Co_8:12, 1Co_8:13) These things, moreover, does ever one who truly loves God, who truly takes up his cross, and puts on Christ, and loves his neighbour; the man who watches over himself that he be not a stumbling-block to any one, that no one be caused to stumble because of him and die because he is constantly with maidens and lives in the same house with them – a thing which is not right – to the overthrow of those who see and hear. Evil conduct like this is fraught with stumbling and peril, and is akin20 to death. But blessed is that man who is circumspect and fearful in everything for the sake of purity!

Chap. VI. – How Christians Should Behave Themselves Among Heathens.

If, moreover, it chance that we go to a place in which there are no Christians, and it be important for us to stay there a few days, let us be “wise as serpents, and harmless as doves;” (Mat_10:16) and let us “not be as the foolish, but as the wise,” (Eph_5:15) in all the self-restraint of the fear of God, that God may be glorified in everything through our Lord Jesus Christ, through our chaste and holy behaviour. For, “whether we eat, or drink, or do anything else, let us do it as for the glory of God.” (1Co_10:31) Let “all those who see us acknowledge that we are a blessed seed,” (Isa_61:9) “sons of the living God,” (Phi_2:15) in everything – in all our words in shamefastness, in purity, in humility, forasmuch as we do not copy the heathen in anything, nor are as believers like other men, but in everything are estranged from the wicked. And we “do not cast that which is holy before dogs, nor pearls before swine;” (Mat_7:6) but with all possible self-restraint, and with all discretion, and with all fear of God, and with earnestness of mind we praise God. For we do not minister where heathens are drinking and blaspheming in their feasts with words of impurity, because of their wickedness.21 Therefore do we not sing psalms to the heathens, nor do we read to them the Scriptures, that we may not be like common singers, either those who play on the lyre,22 or those who sing with the voice, or like soothsayers, as many are, who follow these practices and do these things, that they may sate themselves with a paltry mouthful of bread, and who, for the sake of a sorry cup of wine, go about “singing the songs of the Lord in the strange land” (Psa_137:4) of the heathen, and doing what is not right. Do not so, my brethren; we beseech you, my brethren, let not these deeds be done among you; but put away those who choose thus to behave themselves with infamy and disgrace. It is not proper, my brethren, that these things should be so. But we beseech you, brethren in righteousness, that these things be so done with you as with us, as for a pattern of believers, and of those who shall believe. Let us be of the flock of Christ, in all righteousness, and in all holy and unblemished conduct, behaving ourselves with uprightness and sanctity, as is right for believers, and observing those things which are praiseworthy, and pure, and holy, and honourable, and noble; and do ye promote23 all those things which are profitable. For ye are “our joy, and our crown,” and our hope, and our life, “if so be that ye stand in the Lord.” (Phi_4:1) So be it!24

Chap. VII. – Uses of Considering Admonitory Examples, as Well as Instructive Patterns.

Let us consider, therefore, my brethren, and see how all the righteous fathers conducted themselves during the whole time of their sojourn in this life, and let us search and examine from the law down to the New Testament. For this is both becoming and profitable, that we should know how many men there have been, and who they, were, that have perished through women; and who and how many have been the women that have perished through men, by reason of the constancy with which they have associated with one another. And further, also, for the same reason, I will show how many have been the men, and who they were, that lived all their lifetime, and continued even to the close, with one another in the performance of chaste works without blemish. And it is manifest and well-known that this is so.25

Chap. VIII. – Joseph and Potiphar’s Wife; of What Kind Love to Females Ought to Be.

There is Joseph, faithful, and intelligent, and wise, and who feared God in everything. Did not a woman conceive an excessive passion for the beauty of this chaste and upright man? And, when he would not yield and consent to gratify her passionate desire,26 she cast the righteous man into every kind of distress and torment, to within a little of death,27 by bearing false witness. But God delivered him from all the evils that came upon him through this wretched woman. Ye see, my brethren, what distresses the constant sight of the person of the Egyptian woman brought upon the righteous man. Therefore, let us not be constantly with women, nor with maidens. For this is not profitable for those who truly wish to “gird up their loins.” (Luk_12:35) For it is required that we love the sisters in all purity and chasteness, and with all curbing of thought, in the fear of God, not associating constantly with them, nor finding access to them at every hour.

Chap. IX. – Samson’s Admonitory Fall.

Hast thou not heard concerning Samson the Nazarite, “with whom was the Spirit of God,” (Jdg_13:25) the man of great strength? This man, who was a Nazarite, and consecrated to God, and who was gifted with strength and might, a woman brought to ruin with her wretched body, and with her vile passion. Art thou, perchance, such a man as he? Know thyself, and know the measure of thy strength.28 “The married woman catcheth precious souls.” (Pro_7:26) Therefore, we do not allow any man whatsoever to sit with a married woman; much less to live in the same house with a maiden who has taken the vow, or to sleep where she sleeps, or to be constantly with her. For this is to be hated and abominated by those who fear God.

Chap. X. – David’s Sin, So Admonitory to Us Weak Men.

Does not the case of David instruct thee, whom God “found a man after His heart,” (1Sa_16:13; Psa_89:20, seqq.; Act_13:22) one faithful, faultless, pious, true? This same man saw the beauty of a woman – I mean of Bathsheba – when he saw her as she was cleansing herself and washing unclothed. This woman the holy man saw, and was thoroughly29 captivated with desire by the sight of her.30 See, then, what evils he committed because of a woman, and how this righteous man sinned, and gave command that the husband of this woman should be killed in battle. Ye have seen what wicked schemes he laid and executed, and how, because of his passion for a woman, he perpetrated a murder – he, David, who was called “the anointed of the Lord.” (Psa_18:50; 2Sa_19:21) Be admonished, O man: for, if such men as these have been brought to ruin through women, what is thy righteousness, or what art thou among the holy, that thou consortest with women and with maidens day and night, with much silliness, without fear of God? Not thus, my brethren, not thus let us conduct ourselves; but let us be mindful of that word which is spoken concerning a woman: “Her hands lay snares, and her heart spreadeth nets; but the just shall escape from her, whilst the wicked falleth into her hands.” (Ecc_7:26) Therefore let us, who are consecrated,31 be careful not to live in the same house with females who have taken the vow. For such conduct as this is not becoming nor right for the servants of God.

Chap. XI. – Admonitory History of the Incestuous Children of David.

Hast thou not read concerning Amnon and Tamar, the children of David? This Amnon conceived a passion for his sister, and humbled her, and did not spare her, because he longed for her with a shameful passion; and he proved wicked and profligate because of his constant intercourse with her, without the fear of God, and he “wrought uncleanness in Israel.” (Gen_34:7) Therefore, it is not proper for us, nor right for us, to associate with sisters, indulging in laughter and looseness; but we ought to behave towards them with all chasteness and purity, and in the fear of the Lord.

Chap. XII. – Solomon’s Infatuation Through Women.

Hast thou not read the history of Solomon, the son of David, the man to whom God gave wisdom, and knowledge, and largeness of mind,32 and riches, and much glory, beyond all men? Yet this same man, through women, came to ruin,33 and departed from the Lord.

Chap. XIII. – The History of Susanna Teaches Circumspection With the Eyes and in Society.

Hast thou not read, and dost thou not know, concerning those elders who were in the days of Susanna, who, because they were constantly with women, and looking upon the beauty which was another’s,34 fell into the depths of wantonness, and were not able to keep themselves in a chaste mind,35 but were overcome by a depraved disposition, and came suddenly36 upon the blessed Susanna to corrupt her. But she did not consent to their foul passion, but cried unto God, and God saved her out of the hands of the bad old men. Does it not, therefore, behove us to tremble and be afraid, forasmuch as these old men, judges and elders of the people of God, fell from their dignity because of a woman? For they did not keep in mind that which is said: “Look thou not on the beauty which is another’s;” and, “The beauty of woman has destroyed many;” (Ecclesiasticus 9:8,9) and “With a married woman do not sit;” (Ecclesiasticus 9:12) and that, again, in which it says: “Is there any one that puts fire in his bosom, and does not burn his clothes;” (Pro_6:27) or, “Does a man walk on fire, and his feet are not scorched? So whosoever goeth in to another man’s wife is not pure from evil, and whosoever comes near to her shall not escape.” (Pro_6:28,Pro_6:29) And again it says: “Thou shall not long after the beauty a woman, lest she take thee captive with her eyelids;” (Pro_6:25) and, “Thou shalt not look upon a maiden, lest thou perish through desire of her;” (Ecclesiasticus 9:5) and, “With a woman that sings beautifully thou shall not constantly be;” (Ecclesiasticus 9:4) and, “Let him that thinketh he standeth take heed lest he fall.” (1Co_10:12) 

Chap. XIV. – Examples of Circumspect Behaviour from the Old Testament.

But see what it says also concerning those holy men, the prophets, and concerning the apostles of our Lord. Let us see whether any one of these holy men was constantly with maidens, or with young married women, or with such widows as the divine apostle declines to receive. Let us consider, in the fear of God, the manner of life of these holy men. Lo! we find it written concerning Moses and Aaron, that they acted and lived in the company of37 men, who themselves also followed a course of conduct like theirs. And thus did Joshua also, the son of Nun. Woman was there none with them; but they by themselves used holily to minister before God, men with men. And not only so; but they taught the people, that, whensoever the host moved, every tribe should move on apart, and the women with the women apart, and that they should go into the rear behind the host, and the men also apart by their tribes. And, according to the command of the Lord, so did they set out, like a wise people, that there might be no disorder on account of the women when the host moved. With beautiful and well-ordered arrangements did they march without stumbling. For lo! the Scriptures bear testimony to my words: “When the children of Israel had crossed over the Sea of Suth, Moses and the children of Israel sang the praises of the Lord, and said: We will praise the Lord, because He is exceedingly to be praised.” (Exo_15:1) And, after that Moses had finished38 singing praises, then Miriam, the sister of Moses and Aaron, took a timbrel in her hands, and all the women went out after her, and sang praises with her, women with women apart, and men with men apart. Then again, we find that Elisha and Gehazi and the sons of the prophets lived together in the fear of God, and that they had no females living with them. Micah too, and all the prophets likewise, we find to have lived in this manner in the fear of the Lord.

Chap. XV. – The Example of Jesus How We May Allow Ourselves to Be Served by Women.

And, not to extend our discourse to too great length, what shall we say concerning our Lord Jesus Christ? Our Lord Himself was constantly with His twelve disciples when He had come forth to the world. And not only so; but also, when He was sending them out, He sent them out two and two together, men with men; but women were not sent with them, and neither in the highway nor in the house did they associate with women or with maidens: and thus they pleased God in everything. Also, when our Lord Jesus Christ Himself was talking with the woman of Samaria by the well alone, “His disciples came” and found Him talking with her, “and wondered that Jesus was standing and talking with a woman.” (Joh_4:27) Is He not a rule, such as may not be set aside, an example, and a pattern to all the tribes of men? And not only so; but also, when our Lord was risen from the place of the dead, and Mary came to the place of sepulture, she ran and fell at the feet of our Lord and worshipped Him, and would have taken hold of Him. But He said to her: “Touch Me not; for I am not yet ascended to My Father.” (Joh_10:17) Is it not, then, matter for astonishment, that, while our Lord did not allow Mary, the blessed woman, to touch His feet, yet thou livest with them, and art waited on by women and maidens, and sleepest where they sleep, and women wash thy feet for thee, and anoint thee! Alas for this culpable state of mind! Alas for this state of mind which is destitute of fear! Alas for this affrontery and folly, which is without fear of God! Dost thou not judge thine own self? Dost thou not examine thine own self? Dost thou not know thine own self and the measure of thy strength? These things, moreover, are trustworthy, and these things are true and right; and these are rules immutable for those who behave themselves uprightly in our Lord. Many holy women, again, ministered to holy men of their substance, as the Shunammite woman ministered to Elisha; but she did not live with him, but the prophet lived in a house apart. And, when her son died, she wanted to throw herself at the feet of the prophet; but his attendant would not allow her, but restrained her. But Elisha said to his servant: “Let her alone, because her soul is distressed.” (1Ki_4:27) From these things, then, we ought to understand their manner of life. To Jesus Christ our Lord women ministered of their substance: but they did not live with him; but chastely, and holily, and unblameably they behaved before the Lord, and finished their course, and received the crown in39 our Lord God Almighty.

Chap. XVI. – Exhortation to Union and to Obedience; Conclusion.

Therefore, we beseech you, our brethren in our Lord, that these things be observed with you, as with us, and that we may be of the same mind, that we may be one in you and ye may be one in us, and that in everything we may be of one soul and one heart in our Lord. Whosoever knoweth the Lord heareth us; and every one who is not of God heareth not us. He who desires truly to keep sanctity heareth us; and the virgin who truly desires to keep virginity heareth us; but she who does not truly desire to keep virginity doth not hear us. Finally, farewell in our Lord, and rejoice in the Lord, all ye saints Peace and joy be with you from God the Father through Jesus Christ our Lord. So be it.

Here endeth the Second Epistle of Clement, the disciple of Peter. His prayer be with us! So be it.

FOOTNOTES

1 Lit. “or is a daughter of the covenant.”

2 Beelen’s rendering, “we do not even pass the night,” seems not to be favoured either by the arrangement or the context.

3 Lit. “dwelling-place.”

4 Or “consolation.” So παράκλησις in the N. T. has both senses.

5 Lit. “without.”

6 i.e., one who has taken the vow of celibacy.

7 Lit. “will with him minister all those things.”

8 [The minuteness of all these precepts is of itself suspicious. The “simplicity” of the earlier age had evidently passed when these prohibitions were penned. – R.]

9 Beelen’s conjecture for, “rich.” Zingerle proposes, “about to be married.”

10 Lit. “come to the delight of the truth.”

11 Lit. “ask of the peace of.”

12 Lit. “for that which is his;” or “for what belongs to him.”

13 Lit. “all of them are believing women and maidens.”

14 Lit. “someplace on the right side.” The Syrian translator has probably mistaken the meaning of εἰς ἕνα τόπον δεξιόν, where δεξιόν may he compared with dexter to Hor., Sat., ii. 1, 18. – Beelen.

15 Probably meaning, “when we have inquired of their welfare.”

16 Lit. “compressed.”

17 Lit. “chaste,” or “molest.”

18 Or “are set and fixed.”

19 Rom_14:15. [The Apostle’s noble and consistent counsel to the “strong” brethren at Rome is in sharp contrast with the use here made of it. Only one of the “weak” brethren could have written this epistle. – R.]

20 Lit. “near.”

21 Beelen joins “because of their wickedness” with the words that follow.

22 Or “cithara.”

23 Or “set on foot.”

24 Or “Amen.”

25 Wetstein and Zingerle join on this sentence to the next, by a change of the construction.

26 Lit. “her passion and her desire.”

27 Lit. “even to death.”

28 Lit. “know thy measure.”

29 Lit. “verily.’

30 “By the pleasure derived from the sight of her.” – Beelen.

31 Lit. “holy.”

32 Lit “heart”

33 Or perished

34 Susanna having a husband, Joachim.

35 Lit. “a mind of chasteness.”

36 Lit. “rose”

37 Lit. “their conduct and living was with.”

38 Lit. “ceased from.”

39 Beelen suggests the reading “from,” or to render the present text “by.”

Introductory Notice to the Pseudo-Clementine Literature.

By Professor M. B. Riddle, D.D.

The name “Pseudo-Clementine Literature” (or, more briefly, “Clementina”) is applied to a series of writings, closely resembling each other, purporting to emanate from the great Roman Father. But, as Dr. Schaff remarks, in this literature he is evidently confounded with “Flavius Clement, kinsman of the Emperor Domitian.”1 These writings are three in number: (1) the Recognitions, of which only the Latin translation of Rufinus has been preserved;2 (2) the Homilies, twenty in number, of which a complete collection has been known since 1853; (3) the Epitome, “an uninteresting extract from the Homilies, to which are added extracts from the letter of Clement to James, from the Martyrium of Clement by Simeon Metaphrastes, etc.”3 Other writings may be classed with these; but they are of the same general character, except that most of them show the influence of a later age, adapting the material more closely to the orthodox doctrine.

The Recognitions and the Homilies appear in the pages which follow. The former are given a prior position, as in the Edinburgh series. It probably cannot be proven that these represent the earlier form of this theological romance; but the Homilies, “in any case, present the more doctrinally developed and historically important form of the other treatises, which are essentially similar.”4} They are therefore with propriety placed after the Recognitions, which do not seem to have been based upon them, but upon some earlier document.5

The critical discussion of the Clementina has been keen, but has not reached its end. It necessarily involves other questions, about which there is still great difference of opinion. A few results seem to be established : – 

(1) The entire literature is of Jewish-Christian, or Ebionitic, origin. The position accorded to “James, the Lord’s brother,” in all the writings, is a clear indication of this; so is the silence respecting the Apostle Paul. The doctrinal statements, “though not perfectly homogeneous” (Uhlhorn), are Judaistic, even when mixed with Gnostic speculation of heathen origin. This tendency is, perhaps, not so clearly marked in the Recognitions as in the Homilies; but both partake largely of the same general character. More particularly, the literature has been connected with the Ebionite sect called the Elkesaites; and some regard the Homilies as containing a further development of their system.6} This is not definitely established, but finds some support in the resemblance between the baptismal forms, as given by Hippolytus in the case of the Elkesaites,7 and those indicated in the Recognitions and Homilies, especially the latter.8

(2) The entire literature belongs to the class of fictitious writing “with a purpose.” The Germans properly term the Homilies a “Tendenz-Romance.” The many “lives of Christ” written in our day to insinuate some other view of our Lord’s person than that given in the canonical Gospels, furnish abundant examples of the class. The Tübingen school, finding here a real specimen of the influence of party feeling upon quasi-historical literature, naturally pressed the Clementina in support of their theory of the origin of the Gospels.

(3) The discussion leaves it quite probable, though not yet certain, that all the works are “independent elaborations – perhaps at first hand, perhaps at second or third – of some older tract not now extant.”9 Some of the opinions held respecting the relations of the two principal works are given by the Edinburgh translator in his Introductory Notice. It is only necessary here to indicate the progress of the modern discussion. Neander, as early as 1818, gave some prominence to the doctrinal view of the Homilies. He was followed by Baur, who found in these writings, as indicated above, support for his theory of the origin of historical Christianity. It is to be noted, however, that the heterogeneous mixture of Ebionism and Gnosticism in the doctrinal views proved perplexing to the leader of the Tübingen school. Schliemann10} took ground against Baur, collecting much material, and carefully investigating the question. Both authors gave the priority to the Homilies. While Baur went too far in one direction, Schliemann, perhaps, failed to recognise fully the basis of truth in the position of the former. The next important step in the discussion was made by Hilgenfeld,11} whose views are briefly given in the Notice which follows. Hilgenfeld assigned the priority to the Recognitions, though he traced all the literature to an earlier work. Uhlhorn12} at first attempted to prove that the Recognitions were a revision of the Homilies. Further contributions were made by Lehmann13} and Lipsius.14 The former discovered in the Recognitions two distinct parts by different authors (i.-iii., iv.-ix.), tracing all the literature to the Kerygma of Peter. The latter finds the basis of the whole in the Acta Petri, which show a strong anti-Pauline tendency.

Influenced by these investigations, Uhlhorn modified his views. Lechler,15 while not positive in his convictions, makes the following prudent statement: “An older work lies at the basis both of the Homilies and Recognitions, bearing the title, Kerygmen des Petrus.16 } To this document sometimes the Homilies, sometimes the Recognitions, correspond more faithfully; its historical contents are more correctly seen from the Recognitions, its doctrinal contents from the Homilies” Other views, some of them quite fanciful, have been presented.

The prevalent opinion necessarily leaves us in ignorance of the authors of this literature. The date of composition, or editing, cannot be definitely fixed. In their present form the several works may be as old as the first half of the third century, and the common basis may be placed in the latter half of the second century.

How far the anti-Pauline tendency is carried, is a matter of dispute. Baur and many others think Simon is meant to represent Paul;17 but this is difficult to believe, though we must admit the disposition to ignore the Apostle to the Gentiles. As to the literary merit of these productions the reader must judge.

For convenience in comparison of the two works, the following table has been prepared, based on the order of the Recognitions. The correspondences are not exact, and the reader is referred to the footnotes for fuller details. This table gives a general view of the arrangement of the two narratives : – 

Recognitions Homilies Recognitions Homilies   

I I, II VI XI   

II, III III VII XII, XIII   

 – II VIII, IX XIV, XV   

IV VIII, IX – XVI-XIX   

V X, XV X XX  

FOOTNOTES

1 History of the Christian Church, vol. ii. p.436, new edition.

2 See the Introductory Note of the Edinburgh translator.

3 Uhlhorn, article Clementines, Schaff-Herzog, i. p. 497. A second Epitome has been published by Dressel; see Introductory Notice to Homilies.

4 Lechler, Apostolic and Post-Apostolic Times, ii. p.168, Edinburgh translation, 1886, from 3d edition.

5 Uhlhorn, article Clementines, Schaff-Herzog, i. p. 497. A second Epitome has been published by Dressel; see Introductory Notice to Homilies.

6 Comp. Uhlhorn, p. 392; Schaff, History, ii. p.436; Lechler, ii. p.288. See Schaff-Herzog, i. art. Elkesaites.

7 See Hippolytus, Refutation of all Heresies, book ix. 8-12, Ante-Nicene Fathers, vol. 5. The forms occur in chap. 10.

8 See Recognitions, book i. 45-48; Homilies, Epistle of Peter to James, 4, Homily XIV.1.

9 This is the last opinion of Uhlhorn (Herzog, Real-Encykl., 1877 art. Clementinen; comp. Schaff-Herzog, i. p.498). This author had previously defended the priority of the Homilies (Die Homilien und Rekognitionen des Clemens Romanus, Göttingen, 1854; comp. Herzog, edition of 1854, art. Clementinen).

10 Die Clementinen nebst den verwandten Schriften, und der Ebionitismus, Hamburg, 1844.

11 Die Clementiniochen Rekognitionen und Homilien, nach ihrem Ursprung und Inhalt dargestellt, Jena, 1848.

12 See Introduction footnote 9. Uhlhorn found the nucleus of the literature in Homilies, xvi.-xix.

13 Die Clementinischen Schriften, Gotha, 1869.

14 Die Quellen der römischen Petrussage, Kiel, 1872.

15 Apostolic and Post-Apostolic Times, vol. ii. p.270.

16 So Hilgenfeld, Lehmann, Uhlhorn

17 See especially Homilies, xvii. 19. Here there is “probably only an incidental sneer at Paul” (Schaff, History, ii. p.438).

Introductory Notice to the Recognitions of Clement.

The Recognitions of Clement is a kind of philosophical and theological romance. The writer of the work seems to have had no intention of presenting his statements as facts; but, choosing the disciples of Christ and their followers as his principal characters, he has put into their mouths the most important of his beliefs, and woven the whole together by a thread of fictitious narrative.

The Recognitions is one of a series; the other members of which that have come down to us are the Clementine Homilies and two Epitomes.1

The authorship, the date, and the doctrinal character of these books have been subjects of keen discussion in modern times. Especial prominence has been given to them by the Tübingen school. Hilgenfeld says: “There is scarcely a single writing which is of so great importance for the history of Christianity in its first stage, and which has already given such brilliant disclosures at the hands of the most renowned critics in regard to the earliest history of the Christian Church, as the writings ascribed to the Roman Clement, the Recognitions and Homilies.”2} The importance thus attached to these strange and curious documents by one school of theologians, has compelled men of all shades of belief to investigate the subject; but after all their investigations, a great variety of opinion still prevails on almost every point connected with these books.

We leave our readers to judge for themselves in regard to the doctrinal statements, and confine ourselves to a notice of some of the opinions in regard to the authorship and date of the Recognitions.3

The first question that suggests itself in regard to the Recognitions is, whether the Recognitions or the Homilies are the earliest form of the book, and what relation do they bear to each other? Some maintain that they are both the productions of the same author, and that the one is a later and altered edition of the other; and they find some confirmation of this in the preface of Rufinus. Others think that both books are expansions of another work which formed the basis. And others maintain that the one book is a rifaeimento of the other by a different hand. Of this third party, some, like Cave, Whiston, Rosenmüller, Staüdlin, Hilgenfeld, and many others, believe that the Recognitions was the earliest4 of the two forms; while others, as Clericus, Möhler, Lücke, Schliemann, and Uhlhorn, give priority to the Clementines. Hilgenfeld supposes that the original writing was the Κήρυγμα Πέτρου, which still remains in the work; that besides this there are three parts, – one directed against Basilides, the second the Travels of Peter (περίοδοι), and the third the Recognitions. There are also, he believes, many interpolated passages of a much later date than any of these parts.5

No conclusion has been reached in regard to the author. Some have believed that it is a genuine work of Clement. Whiston maintained that it was written by some of his hearers and companions. Others have attributed the work to Bardesanes. But most acknowledge that there is no possibility of discovering who was the author.

Various opinions exist as to the date of the book. It has been attributed to the first, second, third, and fourth centuries, and some have assigned even a later date. If we were to base our arguments on the work as it stands, the date assigned would be somewhere in the first half of the third century. A passage from the Recognitions is quoted by Origen6 in his Commentary on Genesis, written in 231; and mention is made in the work of the extension of the Roman franchise to all nations under the dominion of Rome, – an event which took place in the region of Caracalla, A.D. 211. The Recognitions also contains a large extract from the work De Fato, ascribed to Bardesanes, but really written by a scholar of his. Some have thought that Bardesanes or his scholar borrowed from the Recognitions; but more recently the opinion has prevailed, that the passage was not originally in the Recognitions, but was inserted in the Recognitions towards the middle of the third century, or even later.7

Those who believe the work made up of various documents assign various dates to these documents. Hilgenfeld, for instance, believes that the Κήρυγμα Πέτρου was written before the time of Trajan, and the Travels of Peter about the time of his reign.

Nothing is known of the place in which the Recognitions was written. Some, as Schliemann, have supposed Rome, some Asia Minor, and recently Uhlhorn has tried to trace it to Eastern Syria.8

The Greek of the Recognitions is lost. The work has come down to us in the form of a translation by Rufinus of Aquileia (d. 410 A.D.). In his letter to Gaudentius, Rufinus states that he omitted some portions difficult of comprehension, but that in regard to the other parts he had translated with care, and an endeavour to be exact even in rendering the phraseology.

The best editions of the Recognitions are those by Cotelerius, often reprinted, and by Gersdorf, Lipsiae, 1838; but the text is not in a satisfactory condition.

FOOTNOTES

1 [See Introductory Notice to Pseudo-Clementine Literature, and Introductory Notice to Homilies. – R.]

2 Die Clementinischen Rekognitionen und Homilien, nach ihrem Ursprung und Inhalt dargestellt, von Dr. Adolf Hilgenfeld, Jena, 1884, p.1. [Despite the morbid taste of this school for heretical writings, and the now proven incorrectness of the “tendency-theory,” due credit must be given to Baur and his followers foe awakening a better critical discernment among the students of ecclesiastical history. Hilgenfeld’s judgments, in the higher and lower criticism also, are frequently very incorrect; but he has done much to further a correct estimate of the Clementina. See Introductory Notice to Pseudo-Clementine Literature. – R.]

3 [The title, which varies in different manuscripts, is derived from the “narrating, in the last books, of the reunion of the scattered members of the Clementine family, who all at last find themselves together in Christianity, and are baptized by Peter” (Schaff, History). – R.]

4 See Schliemann, Die Clementinen, Hamburg, 1844, p.295.

5 [See a brief account of the discussion, see Introductory Notice to Clementine Literature. – R.]

6 Philocalia, cap. 22.

7 See Merx, Bardesanes von Edessa, Halle, 1863, p.113.

8 Die Homilien und Rekognitionen des Clemens Romanus, nach ihrem Ursprung und Inhalt dargestellt, von Gerhard Uhlhorn, Göttingen, 1854, p.429. [Schaff thinks “the Homilies probably originated in East Syria, the Recognitions in Rome.” But Rufinus gives no intimation of the Roman origin of the Greek work be translated. Still, the apparently more orthodox character of the Recognitions suggests an editor from the Western Church. – R.]

Recognitions of Clement. (Cont.)

Book I. (Cont.)

Chap. XL. — Advent of 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, (Mat_9:1-38; Joh_7:1-53) 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, (Mat_10:1-42) the first who believed in Him, whom He named apostles; and afterwards other seventy-two most approved disciples, (Luk_10:1-42) that, at least in this way recognising the pattern of Moses, (Num_11:16) the multitude might believe that this is He of whom Moses foretold, the Prophet that was to come. (Deu_18:15)

Chap. XLI. — Rejection of the True Prophet.

“But some one perhaps may say that it is possible for any one to imitate a number; but what shall we say of the signs and miracles which He wrought? For Moses had wrought miracles and cures in Egypt. He also of whom he foretold that He should rise up a prophet like unto himself, though He cured every sickness and infirmity among the people, wrought 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, (Mat_27:45,Mat_27:51,Mat_27:52) 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.

Chap. XLII. — Call of the Gentiles.

“But inasmuch as it was necessary that the Gentiles should be called into the room of those who remained unbelieving,20 so that the number might be filled up which had been shown to Abraham, (Gen_15:1-21; Act_13:1-52) 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, (Mat_27:45) 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. (Mat_28:13) 

Chap. XLIII. — 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 thee were afraid, lest haply, 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. (Joh_12:34) 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.

Chap. XLIV. — Challenge by Caiaphas.

“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,21 stated briefly, in the hearing of the people, What we had done in every place.22 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 him that Jesus is the eternal Christ, or he to us that He is not, and that so all the people should agree upon 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.”

Chap. XLV. — The True Prophet: Why Called the Christ.

Then Peter began to instruct me in this manner:23 “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 were 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, Cæsar 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 every one 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.24 But it occurs to me that I have sufficiently explained to you the whole nature of that branch from which that ointment is taken.

Chap. XLVI. — 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, (Exo_29:1-46; Lev_8:1-36) 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 any one 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?”

Chap. XLVII. — Adam Anointed a 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 like manner 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.”

Chap. XLVIII. — The 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 thee? 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. (Mat_3:17) For it is Jesus who has put out, by the grace of baptism, that fire which the priest kindled for sins; for, from the thee when He appeared, the chrism has ceased, by which the priesthood or the prophetic or the kingly office was conferred.

Chap. XLIX. — 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 upon 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.

Chap. L. — 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. (Gen_49:10) 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. 

Chap. LI. — 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, i.e., 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 desirous 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 thee 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 upon the good an eternal possession of good things.”

Chap. LII. — The Saints Before Christ’s 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 upon 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 thee 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. (Gen_5:24) In like manner 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 fulfil 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.

Chap. LIII. — Animosity of the Jews.

“Wherefore there is not the least doubt concerning Christ; and all the unbelieving Jews are stirred up with boundless rage against us, fearing lest haply 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 inquiry 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 thee 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.

Chap. LIV. — Jewish Sects.

“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 thee was at hand, wrought various schisms among the people, that, if haply it might be possible to abolish the former sin,25 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 thee 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, (Mat_22:23) and to assert that by an argument of infidelity, saying that it was unworthy that God should be worshipped, as it were, under the promise of a reward. The first author of this opinion was Dositheus;26 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 baptized 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. (Luk_11:52) Yea, 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.

Chap. LV. — Public Discussion.

“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 thee 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 upon 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,27 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.

Chap. LVI. — Sadducees Refuted.

“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,’ says he, ‘you do not think that this is He whom Moses foretold, let this first be inquired 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.

Chap. LVII. — Samaritan Refuted.

“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, (Mat_10:5) nor to bring the word of preaching to them, yet, lest 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 wrought 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.

Chap. LVIII. — Scribes Refuted.

“And, behold, one of the scribes, shouting silt from the midst of the people, says: ‘The signs and miracles which your Jesus wrought, he wrought not as a prophet, but as a magician.’ Him Philip eagerly encounters, showing that by this argument he accused Moses also. For when Moses wrought signs and miracles in Egypt, in like manner as Jesus also did in Judæa, 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.

Chap. LIX. — Pharisees Refuted.

“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 Alphæus 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 borne 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 Lebbæus began vehemently to charge it upon 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 had been hatred and death. When he had declared these and many more such things to the people, he ceased.

Chap. LX. — Disciples of John Refuted.

“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. (Mat_11:9, Mat_11:11) ‘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,28 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 were 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.

Chap. LXI. — Caiaphas Answered.

“Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed; (Mat_5:3; Luk_6:20) 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 in what manner 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.

Chap. LXII. — Foolishness of 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, lest I should do it to my own destruction, and lest, 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? 

Chap. LXIII. — Appeal to the Jews.

“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 them that 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.

Chap. LXIV. — Temple to Be Destroyed.

“‘For we.’ said I, ‘have ascertained beyond doubt that God is much rather displeased with the sacrifices which you offer, the thee of sacrifices having now passed away; and because ye will not acknowledge that the thee for offering victims is now past, therefore the temple shall be destroyed, and the abomination of desolation (Dan_9:27; Mat_24:15) 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 divers 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 every one of you. It is for you to consider what is for your advantage.’

Chap. LXV. — Tumult Stilled by Gamaliel.

“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, (Act_5:35-39) ‘Be quiet for a little, O men of Israel, for ye do not perceive the trial which hangs over you. Wherefore 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 to-morrow, 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.

Chap. LXVI. — Discussion Resumed.

“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 thee 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: — 

Chap. LXVII. — Speech of Gamaliel.

“‘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 haply 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 ye 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 haply God has revealed something further to you? But if you in anything are deficient, be not ye ashamed in like manner 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 liveth for ever, that I will suffer no one to lay hands upon 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.’

Chap. LXVIII. — The Rule of Faith.

“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,29 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 inquire 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.

Chap. LXIX. — Two Comings of Christ.

“To him our James began to show, that whatsoever 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 baptized 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 like manner we speak of the Paraclete.30 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 straightway to receive baptism.

Chap. LXX. — Tumult Raised by Saul.

“And when matters were at that point that they should come and be baptized, some one of our enemies,31 entering the temple with a few men, began to cry out, and to say, ‘What mean ye, O men of Israel? Why are you so easily hurried on? Why are ye 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 every one to murder, saying, ‘What do ye? Why do ye hesitate? Oh sluggish and inert, why do we not lay hands upon 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 upon him. 

Chap. LXXI. — Flight 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 thither.32 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 sepulchres 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 remembrance before God.

Chap. LXXII. — Peter Sent to Cæsarea.

“While, therefore, we abode in Jericho, and gave ourselves to prayer and fasting, James the bishop sent for me, and sent me here to Cæsarea, saying that Zacchæus had written to him from Cæsarea, that one Simon, a Samaritan magician, was subverting many of our people, asserting that he was one Stans,33 — 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 Zacchæus. ‘Many therefore there are, O Peter,’ said James,’ for whose safety’s sake it behoves you 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 Cæsarea.34

Chap. LXXIII. — Welcomed by Zacchæus.

“When I entered the city, our most beloved brother Zacchæus met me; and embracing me, brought me to this lodging, in which he himself stayed, inquiring 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 baptized by him in the name of Jesus, an enemy did all those things which I have already mentioned, and which I need not repeat.

Chap. LXXIV. — Simon Magus Challenges Peter.

“When Zacchæus 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 to-morrow in the hearing of the people.’ To which I answered, ‘Be it so, as it pleaseth 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 yon had received from Barnabas, came to me. But I so rejoiced at your coming, that my mind, moved I know not 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 to-morrow, 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.

FOOTNOTES

20 [Chaps. 42, 43, show little of the Ebionitic tendency, except in the attempt to reduce the difference between Jews and Christians to the single point of belief in the Messiahship of Jesus. — R.]

21 [Evidently “the Lord’s brother.” Comp. chap. 68. — R.]

22 [This account of occurrences in Jerusalem (chaps. 45-70) is probably meant to supplement Act_5:1-42 and Act_8:1-40. The date tallies with the stoning of Stephen, to which there is no allusion. The whole bears abundant marks of “manipulation” of the New-Testament record. — R.]

23 [The discourse of chaps. 45-52 is interesting from its christological consistency. The doctrine, while showing Ebionitic origin, is closer to the Catholic view than that of the Homilies. — R.]

24 [The references to oil in chaps. 45-48, particularly the connection of anointing with baptism, have been regarded, since the discovery of the full text of Hippolytus, as showing traces of relationship to the system of the Elkesaites. See Introductory Notice. In the forms given by Hippolytus (see Ante-Nicene Fathers 5. pp. 132, 133) the oil is represented as one of “seven witnesses” to be adjured by the subject of baptism. — R.]

25 That is, the sin of sacrifice.

26 [Comp. book ii. 8-11 and Homily II. 24. The writer here confuses the later Dositheus with an earlier teacher, whose disciple Zadok was the founder of the sect of the Sadducees. — R.]

27 [Here we encounter that favourite notion of apocryphal writers, that each Apostle must be represented as contributing his portion to the statement and defence of the faith. — R.]

28 We should doubtless read “Barsabas.”

29 [This title is consistent with the position accorded to James the Lord’s brother in the entire pseudo-Clementine literature. — R.]

30 [This sentence seems to have been framed to accord with the Catholic doctrine. — R.]

31 A marginal note in one of the manuscripts states that this enemy was Saul. [This is confirmed by chap. 71. — R.]

32 Act_22:5 [There is an evident attempt to cast a slur upon the Apostle Paul, but the suppression of the name is significant. — R.]

33 [Comp. Recognitions, book ii. 7 and Homily II. 22,24. — R.]

34 [The visit of Peter to Cæsarea narrated in Act_10:1-48 was for a very different purpose. It is probable that the author of the Recognitions connected the persecution by Saul and the sorceries of Simon because of the similar juxtaposition in Act_8:1-40. — R.]

Recognitions of Clement. (Cont.)

Book II.

Chap. I. — Power of Habit.

When the day dawned which had been fixed for the discussion with Simon, Peter, rising at the first cock-crowing, aroused us also: for we were sleeping in the same apartment, thirteen of us in all;1 of whom, next to Peter, Zacchæus was first, then Sophonius, Joseph and Michæas, Eliesdrus, Phineas, Lazarus, and Elisæus: after these I (Clement) and Nicodemus; then Niceta and Aquila, who had formerly been disciples of Simon, and were converted to the faith of Christ under the teaching of Zacchæus. Of the women there was no one present. As the evening light2 was still lasting, we all sat down; and Peter, seeing that we were awake, and that we were giving attention to him, having saluted us, immediately began to speak, as follows: — 

“I confess, brethren, that I wonder at the power of human nature, which I see to be fit and suited to every call upon it. This, however, it occurs to me to say of what I have found by experience, that when the middle of the night is passed, I awake of my own accord, and sleep does not come to me again. This happens to me for this reason, that I have formed the habit of recalling to memory the words of my Lord, which I heard from Himself; and for the longing I have towards them, I constrain my mind and my thoughts to be roused, that, awaking to them, and recalling and arranging them one by one, I may retain them in my memory. From this, therefore, whilst I desire to cherish the sayings of the Lord with all delight in my heart, the habit of waking has come upon me, even if there be nothing that I wish to think of. Thus, in some unaccountable way, when any custom is established, the old custom is changed, provided indeed 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.”

Chap. II. — Curtailment of Sleep.

Then I, when I heard this, said: “You have very well said, O Peter; for one custom is superseded by another. For when I was at sea, I was at first distressed, and all my system was disordered, so that I felt as if I had been beaten, and could not bear the tossing and tumult of the sea; but after a few days, when I had got accustomed to it, I began to bear it tolerably, so that I was glad to take food immediately in the morning along with the sailors, whereas before it was not my custom to eat anything before the seventh hour. Now, therefore, simply from the custom which I then acquired, hunger reminds me about that time at which I used to eat with the sailors; which, however, I hope to get rid of, when once another custom shall have been formed. I believe, therefore, that you also have acquired the habit of wakefulness, as 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.”

Chap. III. — Need of Caution.

Then Peter, being pleased to hear that I understood the purport of his preface, that he had delivered it for our advantage; and commending me, doubtless for the purpose of encouraging, and stimulating me, began to deliver the following discourse:3 “It seems to me to be seasonable and necessary to have some discussion relating to those things that are near at hand; that is, concerning Simon. For I should wish to know of what character and of what conduct he is. Wherefore, if any one of you has any knowledge of him, let him not fail to inform me; for it is of consequence to know these things beforehand. For if we have it in charge, that when we enter into a city we should first learn who in it is worthy, (Mat_10:11) that we may eat with him, how much more is it proper for us to ascertain who or what sort of man he is to whom the words of immortality are to be committed! For we ought to be careful, yea, extremely careful, that we cast not our pearls before swine. (Mat_7:6)

Chap. IV. — Prudence in Dealing with Opponents.

“But for other reasons also it is of importance that I should have some knowledge of this man. For if I know that in those things concerning which it cannot be doubted that they are good, he is faultless and irreproachable, — that is to say, if he is sober, merciful, upright, gentle, and humane, which no one doubts to be good qualities, — then it will seem to be fitting, that upon him who possesses these good virtues, that which is lacking of faith and knowledge should be conferred; and so his life, which is in other respects worthy of approbation, should be amended in those points in which it shall appear to be imperfect. But if he remains wrapped up and polluted in those sins which are manifestly such, it does not become me to speak to him at all of the more secret and sacred things of divine knowledge, but rather to protest and confront him, that he cease from sin, and cleanse his actions from vice. But if he insinuate himself, and lead us on to speak what he, while he acts improperly, ought not to hear, it will be our part to parry him cautiously. For not to answer him at all does not seem proper, for the sake of the hearers, lest haply they may think that we decline the contest through want of ability to answer him, and so their faith may be injured through their misunderstanding of our purpose.”

Chap. V. — Simon Magus, a Formidable Antagonist.

When Peter had thus spoken to us, Niceta asks permission to say something to him;4 and Peter having granted permission, he says: “With your pardon, I beseech you, my lord Peter, to hear me, who am very anxious for thee, and who am afraid lest, in the contest which you have in hand with Simon, you should seem to be overmatched. For it very frequently happens that he who defends the truth does not gain the victory, since the hearers are either prejudiced, or have no great interest in the better cause. But over and above all this, Simon himself is a most vehement orator, trained in the dialectic art, and in the meshes of syllogisms; and what is worse than all, he is greatly skilled in the magic art. And therefore I fear, test haply, being so strongly fortified on every side, he shall be thought to be defending the truth, whilst he is alleging falsehoods, in the presence of those who do not know him. For neither should we ourselves have been able to escape from him, and to be converted to the Lord, had it not been that, while we were his assistants, and the sharers of his errors, we had ascertained that he was a deceiver and a magician.”

Chap. VI. — Simon Magus: His Wickedness.

When Niceta had thus spoken, Aquila also, asking that he might be permitted to speak, proceeded in manner following: “Receive, I entreat thee, most excellent Peter, the assurance of my love towards thee; for indeed I also am extremely anxious on thy account. And do not blame us in this, for indeed to be concerned for any one cometh of affection; whereas to be indifferent is no less than hatred. But I call God to witness that I feel for thee, not as knowing thee to be weaker in debate, — for indeed I was never present at any dispute in which thou wert engaged, — bit because I well know the impieties of this man, I think of thy reputation, and at the same time the souls of the hearers, and above all, the interests of the truth itself. For this magician is vehement towards all things that he wishes, and wicked above measure. For in all things we know him well, since from boyhood we have been assistants and ministers of his wickedness; and had not the love of God rescued 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. Whence I think also that it was the work of Divine Providence, that we, being first made his associates, should take knowledge in what manner or by what art 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 latin intimately, and had taken part in his doings, I would easily have been carried away with him. Whence it was no great thing for us to be separated from his society, knowing as we did that he depends upon magic arts and wicked devices. But if thou also thyself wish to know all about him — who, what, and whence he is, and bow he contrives what he does — then listen.

Chap. VII. — Simon Magus: His History.

“This Simon’s father was Antonius, and his mother Rachel. By nation he is a Samaritan, from a village of the Gettones; by profession a magician yet exceedingly well trained in the Greek literature; desirous of glory, and boasting above all the human race, so that he wishes himself to be believed to be an exalted power, which is above God the Creator, and to be thought to be the Christ, and to be called the Standing One. And he uses this name as implying that he can never be dissolved, asserting that his flesh is so compacted by the power of his divinity, that it can endure to eternity. Hence, therefore, he is called the Standing One, as though he cannot fall by any corruption.

Chap. VIII. — Simon Magus: His History.

“For after that John the Baptist was killed, as you yourself also know, when Dositheus had broached his heresy,5 with thirty other chief disciples, and one woman, who was called Luna6 — whence also these thirty appear to have been appointed with reference to the number of the days, according to the course of the moon — this Simon ambitious of evil glory, as we have said, goes to Dositheus, and pretending friendship, entreats him, that if any one of those thirty should die, he should straightway substitute him in room of the dead: for it was contrary to their rule either to exceed the fixed number, or to admit any one who was unknown, or not yet proved; whence also the rest, desiring to become worthy of the place and number, are eager in every way to please, according to the institutions of their sect each one of those who aspire after admittance into the number, hoping that he may be deemed worthy to be put into the place of the deceased, when, as we have said, any one dies. Therefore Dositheus, being greatly urged by this man, introduced Simon when a vacancy occurred among the number.

Chap. IX. — Simon Magus: His Profession.

“But not long after he fell in love with that woman whom they call Luna; and he confided all things to us as his friends: how he was a magician, and how he loved Luna, and how, being desirous of glory, he was unwilling to enjoy her ingloriously, but that he was waiting patiently till he could enjoy her honourably; yet so if we also would conspire with him towards the accomplishment of his desires. And he promised that, as a reward of this service, he would cause us to be invested with the highest honours, and we should be believed by men to be gods; ‘Only, however, on condition,’ says he, ‘that you confer the chief place upon me, Simon, who by magic art am able to show many signs and prodigies, by means of which either my glory or our sect may be established. For I am able to render myself invisible to those who wish to lay hold of me, and again to be visible when I am willing to be seen.7 If I wish to flee, I can dig through the mountains, and pass through rocks as if they were clay. If I should throw myself headlong from a lofty mountain, I should be borne unhurt to the earth, as if I were held up; when bound, I can loose myself, and bind those who had bound me; being shut up in prison, I can make the barriers open of their own accord; I can render statues animated, so that those who see suppose that they are men. I can make new trees suddenly spring up, and produce sprouts at once. I can throw myself into the fire, and not be burnt; I can change my countenance, so that I cannot be recognised; but I can show people that I have two faces. I shall change myself into a sheep or a goat; I shall make a beard to grow upon little boys; I shall ascend by flight into the air; I shall exhibit abundance of gold, and shall make and unmake kings. I shall be worshipped as God; I shall have divine honours publicly assigned to me, so that an image of me shall be set up, and I shall be worshipped and adored as God. And what need of more words? Whatever I wish, that I shall be able to do. For already I have achieved many things by way of experiment. In short,’ says he, ‘once when my mother Rachel ordered me to go to the field to reap, and I saw a sickle lying, I ordered it to go and reap; and it reaped ten times more than the others. Lately, I produced many new sprouts from the earth, and made them bear leaves and produce fruit in a moment; and the nearest mountain I successfully bored through.’

Chap. X. — Simon Magus: His Deception.

“But when he spoke thus of the production of sprouts and the perforation of the mountain, I was confounded on this account, because he wished to deceive even us, in whom he seemed to place confidence; for we knew that those things had been from the days of our fathers, which he represented as having been done by himself lately. We then, although we heard these atrocities from him, and worse than these, yet we followed up his crimes, and suffered others to be deceived by him, telling also many lies on his behalf; and this before he did any of the things which he had promised, so that while as yet he had done nothing, he was by some thought to be God. 

Chap. XI. — Simon Magus, at the Head of the Sect of Dositheus.

“Meantime, at the outset, as soon as he was reckoned among the thirty disciples of Dositheus, he began to depreciate Dositheus himself, saying that he did not teach purely or perfectly, and that this was the result not of ill intention, but of ignorance. But Dositheus, when he perceived that Simon was depreciating him, fearing lest his reputation among men might be obscured (for he himself was supposed to be the Standing One), moved with rage, when they met as usual at the school, seized a rod, and began to beat Simon; but suddenly the rod seemed to pass through his body, as if it had been smoke. On which Dositheus, being astonished, says to him, ‘Tell me if thou art the Standing One, that I may adore thee.’ And when Simon answered that he was, then Dositheus, perceiving that he himself was not the Standing One, fell down and worshipped him, and gave up his own place as chief to Simon, ordering all the rank of thirty men to obey him; himself taking the inferior place which Simon formerly occupied. Not long after this he died.

Chap. XII. — Simon Magus and Luna.

“Therefore, after the death of Dositheus Simon took Luna to himself; and with her he still goes about, as you see, deceiving multitudes, and asserting that he himself is a certain power which is above God the Creator, while Luna, who is with him, has been brought down from the higher heavens, and that she is Wisdom, the mother of all things, for whom, says he, the Greeks and barbarians contending, were able in some measure to see an image of her; but of herself, as she is, as the dweller with the first and only God, they were wholly ignorant. Propounding these and other things of the same sort, he has deceived many. But I ought also to state this, which I remember that I myself saw. Once, when this Luna of his was in a certain tower, a great multitude had assembled to see her, and were standing around the tower on all sides; but she was seen by all the people to lean forward, and to look out through all the windows of that tower.8 Many other wonderful things lie did and does; so that men, being astonished at them, think that he himself is the great God.

Chap. XIII. — Simon Magus: Secret of His Magic.

“Now when Niceta and I once asked him to explain to us how these things could be effected by magic art, and what was the nature of that thing, Simon began thus to explain it to us as his associates. ‘I have,’ said he, ‘made the soul of a boy, unsullied and violently slain, and invoked by unutterable adjurations, to assist me; and by it all is done that I command.’ ‘But,’ said I ‘is it possible for a soul to do these things?’ He answered: ‘I would have you know this, that the soul of man holds the next place after God, when once it is set free from the darkness of his body. And immediately it acquires prescience: wherefore it is invoked for necromancy.’ Then I answered: ‘Why, then, do not the souls of persons who are slain take vengeance on their slayers?’ ‘Do you not remember,’ said he, ‘that I told you, that when it goes out of the body it acquires knowledge of the future?’ ‘I remember,’ said I. ‘Well, then,’ said he, ‘as soon as it goes out of the body, it immediately knows that there is a judgment to come, and that every one shall suffer punishment for those evils that he hath done; and therefore they are unwilling to take vengeance on their slayers, because they themselves are enduring torments for their own evil deeds which they had done here, and they know that severer punishments await them in the judgment. Moreover, they are not permitted by the angels who preside over them to go out, or to do anything.’ ‘Them’ I replied, ‘if the angels do not permit them to come hither, or to do what they please, how can the souls obey the magician who invokes them?’ ‘It is not,’ said he, ‘that they grant indulgence to the souls that are willing to come: but when the presiding angels are adjured by one greater than themselves, they have the excuse of our violence who adjure them, to permit the souls which we invoke to go out: for they do not sin who suffer violence, but we who impose necessity upon them.’ Thereupon Niceta, not able longer to refrain, hastily answered, as indeed I also was about to do, only I wished first to get information from him on several points; but, as I said, Niceta, anticipating me, said: ‘And do you not fear the day of judgment, who do violence to angels, and invoke souls, and deceive men, and bargain for divine honour to yourself from 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?’

Chap. XIV. — Simon Magus, Professes to Be God.

“At those sayings of his Simon grew pale; but after a little, recollecting himself, he thus answered: ‘Do not think that I am a man of your race. I am neither magician, nor lover of Luna, nor son of Antonius. For before my mother Rachel and he came together, she, still a virgin, conceived me, while it was in my power to be either small or great, and to appear as a man among men.9 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 thee fearing lest he should attempt some evil against us, I beckoned to Niceta to feign for a little along with me, and said to him: ‘Be not angry with us, corruptible men, O thou incorruptible God, but rather accept our affection, and our mind willing to know who God is; for we did not till now know who thou art, nor did we perceive that thou art he whom we were seeking.’

Chap. XV. — Simon Magus, Professed to Have Made a Boy of Air.

“As we spoke these and such like words with looks suited to the occasion, this most vain fellow believed that we were deceived; and being thereby the more elated, he added also this: ‘I shall now be propitious to you, for the affection which you bear towards me as God; for you loved me while you did not know me, and were seeking me in ignorance. But I would not have you doubt that this is truly to be God, when one is able to become small or great as he pleases; for I am able to appear to man in whatever manner I please. Now, then, I shall begin to unfold to you what is true. Once on a thee, I, by my power, turning air into water, and water again into blood, and solidifying it into flesh, formed a new human creature — a boy — and produced a much nobler work than God the Creator. For He created a man from the earth, but I from air — a far more difficult matter; and again I unmade him and restored him to air, but not until I had placed his picture and image in my bed-chamber, as a proof and memorial of my work.’ Then we understood that he spake concerning that boy, whose soul, after he had been slain by violence, he made use of for those services which he required.

Chap. XVI. — Simon Magus: Hopelessness of His Case.

But Peter, hearing these things, said with: tears:10 “Greatly do I wonder at the infinite patience of God, and, on the other hand, at the audacity of human rashness in some. For what further reason can be found to persuade Simon that God judges the unrighteous, since he persuades himself that he employs the obedience of souls for the service of his crimes? But, in truth, he is deluded by demons. Yet, although he is sure by these very things that souls are immortal, and are judged for the deeds which they have done, and although he thinks that he really sees those things which we believe by faith; though, as I said, he is deluded by demons, yet he thinks that he sees the very substance of the soul. How shall such a man, I say, be brought to confess either that he acts wickedly while he occupies such an evil position, or that he is to be judged for those things which he hath done, who, knowing the judgment of God, despises it, and shows himself an enemy to God, and dares commit such horrid things? Wherefore it is certain, my brethren, that some oppose the truth and religion of God, not because it appears to them that reason can by no means stand with faith, but because they are either involved in excess of wickedness, or prevented by their own evils, or elated by the swelling of their heart, so that they do not even believe those things which they think that they see with their own eyes.

Chap. XVII. — Men Enemies to God.

“But, inasmuch as inborn affection towards God the Creator seemed to suffice for salvation to those who loved Him, the enemy studies to pervert this affection in men, and to render them hostile and ungrateful to their Creator. For I call heaven and earth to witness, that if God permitted the enemy to rage as much as he desires, all men should have perished long ere now; but for His mercy’s sake God doth not suffer him. But if men would turn their affection towards God, all would doubtless be saved, even if for some faults they might seem to be corrected for righteousness But now the most of men have been made enemies of God, whose hearts the wicked one has entered, and has turned aside towards himself the affection which God the Creator had implanted in them, that they might have it towards Him. But of the rest, who seemed for a thee to be watchful, the enemy, appearing in a phantasy of glory and splendour, and promising them certain great and mighty things, has caused their mind and heart to wander away from God; yet it is for some just reason that he is permitted to accomplish these things.” 

Chap. XVIII. — Responsibility of Men.

“To this Aquila answered: “How, then, are men in fault, if the wicked one, transforming himself into the brightness of light, (2Co_11:14) promises to men greater things than the Creator Himself does?” Then Peter answered: “I think,” says he “that nothing is more unjust than this; and now listen while I tell you how unjust it is. If your son, whom you have trained and nourished with all care, and brought to man’s estate, should be ungrateful to you, and should leave you and go to another, whom perhaps he may have seen to be richer, and should show to him the honour which he owed to you, and, through hope of greater profit, should deny his birth, and refuse you your paternal rights, would this seem to you right or wicked?” Then Aquila answered: “It is manifest to all that it would be wicked.” Then Peter said: “If you say that this would be wicked among men, how much more so is it in the case of God, who, above all men, is worthy of honour from men; whose benefits we not only enjoy, but by whose means and power it is that we began to be when we were not, and whom, if we please, we shall obtain from Him to be for ever in blessedness! In order, therefore, that the unfaithful may be distinguished from the faithful, and the pious from the impious, it has been permitted to the wicked one to use those arts by which the affections of every one towards the true Father may be proved. But if there were in truth some strange God, were it right to leave our own God, who created us, and who is our Father and our Maker, and to pass over to another?” “God forbid!” said Aquila. Then said Peter: “How, then, shall we say that the wicked one is the cause of our sin, when this is done by permission of God, that those may be proved and condemned in the day of judgment, who, allured by greater promises, have abandoned their duty towards their true Father and Creator; while those who have kept the faith and the love of their own Father, even with poverty, if so it has befallen, and with tribulation, may enjoy heavenly gifts and immortal dignities in His kingdom But we shall expound these things more carefully at another time. Meantime I desire to know what Simon did after this.”

Chap. XIX. — Disputation Begun.

And Niceta answered: “When he perceived that we had found him out, having spoken to one another concerning his crimes we left him, and came to Zacchæus, telling him those same things which we have now told to you. But he, receiving us most kindly, and instructing us concerning the faith of our Lord Jesus Christ, enrolled us in the number of the faithful.” When Niceta had done speaking, Zacchæus, who had gone out a little before, entered, saying, “It is thee, 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.11 

Chap. XX. — The Kingdom of God and His Righteousness.

“Peace be to all of you who are prepared to give your right hands to truth:12 for whosoever are obedient to it seem indeed themselves to confer some favour upon God; whereas they do themselves obtain from Him the gift of His greatest bounty, walking in His paths of righteousness. Wherefore the first duty of all is to inquire, into the righteousness of God and His kingdom; (Mat_6:33) His righteousness, that we may be taught to act rightly; His kingdom, that we may know what is the reward appointed for labour and patience; in which kingdom there is indeed a bestowal of eternal good things upon the good, but upon those who have acted contrary to the will of God, a worthy infliction of penalties in proportion to the doings of every one. It becomes you, therefore, whilst you are here, — that is, whilst you are in the present life, — to ascertain the will of God, while there is opportunity also of doing it. For if any one, before he amends his doings, wishes to investigate concerning things which he cannot discover, such investigation will be foolish and ineffectual. For the thee is short, and the judgment of God shall be occupied with deeds, not questions. Therefore before all things let us inquire into this, what or in what manner we must act that we may merit to obtain eternal life.

Chap. XXI. — Righteousness the Way to the Kingdom.

“For if we occupy the short thee 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 thee and place. This is the place, this the thee of works; the world to come, that of recompenses. That we may not therefore be entangled, by changing the order of places and times, let us inquire, in the first place, what is the righteousness of God; so that, like persons going to set out on a journey, we may be filled with good works as with abundant provision, so that we may be able to come to the kingdom of God, as to a very great city. For to those who think aright, God is manifest even by the operations of the world which He hat made, using the evidence of His creation; (Rom_1:20) and therefore, since there ought to be no doubt! about God, we have now to inquire only about His righteousness and His kingdom. But if our mind suggest to us to make any inquiry concerning secret and hidden things before we inquire into the works of righteousness, we ought to render to ourselves a reason, because if acting well we shall merit to obtain salvation: then, going to God chaste and clean, we shall be filled with the Holy Spirit, and shall know all things that are secret and hidden, without any cavilling of questions; whereas now, even if any one should spend the whole of his life in inquiring into these things, he not only shall not be able to find them, but shall involve himself in greater errors, because he did not first enter through the way of righteousness, and strive to reach the haven of life.

Chap. XXII. — Righteousness; What It Is.

“And therefore I advise that His righteousness be first inquired into, that, pursuing our journey through it, and placed in the way of truth, we may be able to find the true Prophet, running not with swiftness of foot, but with goodness of works, and that, enjoying His guidance, we may be trader no danger of mistaking the way. For if under His guidance we shall merit to enter that city to which we desire to come, all things concerning which we now inquire we shall see with our eyes, being made, as it were, heirs of all things. Understand, therefore, that the way is this course of our life; the travellers are those who do good works; the gate is the true Prophet, of whom we speak; the city is the kingdom in which dwells the Almighty Father, whom only those can see who are of pure heart. (Mat_5:8) Let us not then think the labour of this journey hard, because at the end of it there shall be rest. For the true Prophet Himself also from the beginning of the world, through the course of time, hastens to rest. For He is present with us at all times; and if at any thee it is necessary, He appears and corrects us, that He may bring to eternal life those who obey Him. Therefore this is my judgment, as also it is the pleasure of the true Prophet, that inquiry should first be made concerning righteousness, by those especially who profess that they know God. If therefore any one has anything to propose which he thinks better, let him speak; and when he has spoken, let him hear, but with patience and quietness: for in order to this at the first, by way of salutation, I prayed for peace to you all.”

Chap. XXIII. — Simon Refuses Peace.

To this Simon answered:13 “We have no need of your peace; for if there be peace and concord, we shall not be able to make any advance towards the discovery of truth. For robbers and debauchees have peace among themselves, and every wickedness agrees with itself; and if we have met with this view, that for the sake of peace we should give assent to all that is said, we shall confer no benefit upon the hearers; but, on the contrary, we shall impose upon them, and shall depart friends. Wherefore, do not invoke peace, but rather battle, which is the mother of peace; and if you can, exterminate errors. And do not seek for friendship obtained by unfair admissions; for this I would have you know, above all, that when two fight with each other, then there will be peace when one has been defeated and has fallen. And therefore fight as best you can, and do not expect peace without war, which is impossible; or if it can be attained, show us how.”

Chap. XXIV. — Peter’s Explanation.

To this Peter answered: “Hear with all attention, O men, what we say. Let us suppose that this world is a great plain, and that from two states, whose kings are at variance with each other, two generals were sent to fight: and suppose the general of the good king gave this counsel, that both armies should without bloodshed submit to the authority of the better king, whereby all should be safe without danger; but that the opposite general should say, No, but we must fight; that not he who is worthy, but who is stronger, may reign, with those who shall escape; — which, I ask you, would you rather choose? I doubt not but that you would give your hands to the better king, with the safety of all. And I do not now wish, as Simon says that I do, that assent should be given, for the sake of peace, to those things that are spoken amiss but that truth be sought for with quietness and order.

Chap. XXV. — Principles on Which the Discussion Should Be Conducted.

“For some, in the contest of disputations, when they perceive that their error is confuted, immediately begin, for the sake of making good their retreat, to create a disturbance, and to stir up strifes, that it may not be manifest to all that they are defeated; and therefore I frequently entreat that the investigation of the matter in dispute may be conducted with all patience and quietness, so that if perchance anything seem to be not rightly spoken, it may be allowed to go back over it, and explain it more distinctly. For sometimes a thing may be spoken in one way and heard in another, while it is either advanced too obscurely, or not attended to with sufficient care; and on this account I desire that our conversation should be conducted patiently, so that neither should the one snatch it away from the other, nor should the unseasonable speech of one contradicting interrupt the speech of the other; and that we should not cherish the desire of finding fault, but that we should be allowed, as I have said, to go over again what has not been clearly enough spoken, that by fairest examination the knowledge of the truth may become clearer. For we ought to know, that if any one is conquered by the truth, it is not he that is conquered, but the ignorance which is in him, which is the worst of all demons; so that he who can drive it out receives the palm of salvation. For it is our purpose to benefit the hearers, not that we may conquer badly, but that we may be well conquered for the acknowledgment of the truth. For if our speech be actuated by the desire of seeking the truth, even although we shall speak anything imperfectly through human frailty, God in His unspeakable goodness will fill up secretly in the understandings of the hearers those things that are lacking. For He is righteous; and according to the purpose of every one, He enables some to find easily what they seek, while to others He renders even that obscure which is before their eyes. Since, then, the way of God is the way of peace, let us with peace seek the things which are God’s. If any one has anything to advance in answer to this, let him do so; but if there is no one who wishes to answer, I shall begin to speak, and I myself shall bring forward what another may object to me, and shall refute it.”

Chap. XXVI. — Simon’s Interruption.

When therefore Peter had begun to continue his discourse, Simon, interrupting his speech, said: “Why do you hasten to speak whatever you please? I understand your tricks. You wish to bring forward those matters whose explanation you have well studied, that you may appear to the ignorant crowd to be speaking well; but I shall not allow you this subterfuge. Now therefore, since you promise, as a brave man, to answer to all that any one chooses to bring forward, be pleased to answer me in the first place.” Then Peter said: “I am ready, only provided that our discussion may be with peace.” Then Simon said: “Do not you see, O simpleton, that in pleading for peace you act in opposition to your Master, and that what you propose is not suitable to him who promises that he will overthrow ignorance? Or, if you are right in asking peace from the audience, then your Master was wrong in saying, ‘I have not come to send peace on earth, but a sword. (Mat_10:34) 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.”

Chap. XXVII. — Questions and Answers.

Then Peter: “Neither He who sent me did amiss in sending a sword upon the earth, nor do I act contrary to Him in asking peace of the hearers. But you both unskilfully and rashly find fault with what you do not understand: for you have heard that the Master came not to send peace on earth; but that He also said, ‘Blessed are the peace-makers, for they shall be called the very sons of God,” (Mat_5:9) you have not heard. Wherefore my sentiments are not different from those of the Master when I recommend peace, to the keepers of which He assigned blessedness.” Then Simon said: “In your desire to answer for your Master, O Peter, you have brought a much more serious charge against him, if he himself came not to make peace, yet enjoined upon others to keep it. Where, then, is the consistency of that other saying of his, ‘it is enough for the disciple that he be as his master?’” (Mat_10:25)

Chap. XXVIII. — Consistency of Christ’s Teaching.

To this Peter answered: “Our Master, who was the true Prophet, and ever mindful of Himself, neither contradicted Himself, nor enjoined upon us anything different from what Himself practised. For whereas He said, ‘I am not come to send peace on earth, but a sword; and henceforth you shall see father separated from son, son from father, husband from wife and wife from husband, mother from daughter and daughter from mother, brother from brother, father-in-law from daughter-in-law friend from friend,’ all these contain the doctrine of peace; and; 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 wright of poverty, despising covetousness; for covetousness is one, and the greatest, of most pernicious sins. But He promised also that the hungry and the thirsty should be satisfied with the eternal blessings of righteousness, in order that they might bear poverty patiently, and not be led by it to undertake any unrighteous work. In like manner, also, He said that the pure in heart are blessed, and that thereby they should see God, in order that every one desiring so great a good might keep himself from evil and polluted thoughts.

Chap. XXIX. — Peace and Strife.

“Thus, therefore, our Master, inviting His disciples to patience, impressed upon them that the blessing of peace was also to be preserved with the labour of patience. But, on the other hand, He mourned over those who lived in riches and luxury, who bestowed nothing upon the poor; proving that they must render an account, because they did not pity their neighbours, even when they were in poverty, whom they ought to 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.’ (Mat_5:9) But to those who not only did not believe, but set themselves in opposition to His doctrine, He proclaims the war of the word and of confutation, and says that ‘henceforth ye shall see son separated from father, and husband from wife, and daughter from mother, and brother from brother, and daughter-in-law from mother-in-law, and a man’s foes shall be they of his own house.’ (Mat_10:35,Mat_10:36; Luk_12:53) 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.

Chap. XXX. — Peace to the Sons of Peace.

“In like manner, also, during the last period of His teaching, He wages war against the scribes and Pharisees, charging them with evil deeds and unsound doctrine, and with hiding the key of knowledge which they had handed down to them from Moses, by which the gate of the heavenly kingdom might be opened. (Mat_23:1-39; Luk_11:1-54) But when our Master sent us forth to preach, He commanded as, that into whatsoever city or house we should enter, we should say, ‘Peace be to this house.’ ‘And if,’ said He, ‘a son of peace be there, your peace shall come upon him; but if there be not, your peace shall return to you.’ Also that, going out from that house or city, we should shake off upon them the very dust which adhered to our feet. But it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city or house.’ (Mat_10:12-15; Luk_10:5,Luk_10:6) 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.

Chap. XXXI. — Peace and War.

“Thus, therefore, we, observing the commands of our Master, first offer peace to our hearers, that the way of salvation may be known without any tumult. But if any one do not receive the words of peace, nor acquiesce in the truth, we know how to direct against him the war of the word, and to rebuke him sharply by confuting his ignorance and charging home upon him his sins. Therefore of necessity we offer peace, that if any one is a son of peace, our peace may come upon him; but from him who makes himself an enemy of peace, our peace shall return to ourselves. We do not therefore, as you say, propose peace by agreement with the wicked, for indeed we should straightway have given you the right hand; but only in order that, through our discussing quietly and patiently, it might be more easily ascertained by the hearers which is the true speech. But if you differ and disagree with yourself, how shall you stand? He must of necessity fall who is divided in himself; ‘for every kingdom divided against itself shall not stand.’ (Mat_12:25) If you have aught to say to this, say on.”

Chap. XXXII. — Simon’s Challenge.

Then said Simon: “I am astonished at your folly. For you so propound the words of your Master, as if it were held to be certain concerning him that he is a prophet; while I can very easily prove that he often contradicted himself. In short, I shall refute you from those words which you have yourself brought forward. For you say, that he said that every kingdom or every city divided in itself shall not stand; and elsewhere you say, that he said that he would send a sword, that he might separate those who are in one house, so that son shall be divided from father, daughter from mother, brother from brother; so that if there be five in one house, three shall be divided against two, and two against three. (Luk_12:51-53) 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.”

Chap. XXXIII. — Authority.

Then Peter: “Do not rashly take exception, O Simon, against the things which you do not understand. In the first place, I shall answer your assertion, that I set forth the words of my Master, and from them resolve matters about which there is still doubt. Our Lord, when He sent us apostles to preach, enjoined us to teach all nations (Mat_28:19,Mat_28:20) the things which were committed to us. We cannot therefore speak those things as they were spoken by Himself. For our commission is not to speak, but to teach those things, and from them to show how every one of them rests upon truth. Nor, again, are we permitted to speak anything of our own. For we are sent; and of necessity he who is sent delivers the message as he has been ordered, and sets forth the will of the sender. For if I should speak anything different from what He who sent me enjoined me, I should be a false apostle, not saying what I am commanded to say, but what seems good to myself. Whoever does this, evidently wishes to show himself to be better than he is by whom he is sent, and without doubt is a traitor. If, on the contrary, he keeps by the things that he is commanded, and brings forward most clear assertions of them, it will appear that he is accomplishing the work of an apostle; and it is by striving to fulfil this that I displease you. Blame me not, therefore, because I bring forward the words of Him who sent me. But if there is aught in them that is not fairly spoken, you have liberty to confute me; but this can in no wise be done, for He is a prophet, and cannot be contrary to Himself. But if you do not think that He is a prophet, let this be first inquired into.”

Chap. XXXIV. — Order of Proof.

Then said Simon: “I have no need to learn this from you, but how these things agree with one another. For if he shall be shown to be inconsistent, he shall be proved at the same thee 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.”

Chap. XXXV. — How Error Cannot Stand with Truth.

Then Simon said: “Instruct us, therefore, how it can be consistent that he who causes divisions, which divisions cause those who are divided to fall, can either seem to be good, or to have come for the salvation of men.” Then Peter said: “I will tell you how our Master said that every, kingdom and every house divided against itself cannot stand; and whereas He Himself did this, see how it makes for salvation. By the word of truth He certainly divides the kingdom of the world, which is founded in error, and every home in it, that error may fall, and truth may reign. But if it happen to any house, that error, being introduced by any one, divides the truth, then, where error has gained a footing, it is certain that truth cannot stand.” Then Simon said: “But it is uncertain whether your master divides error or truth.” Then Peter: “That belongs to another question; but if you are agreed that everything which is divided falls, it remains that I show, if only you will hear in peace, that our Jesus has divided and dispelled error by teaching truth.”

Chap. XXXVI. — Altercation.

Then said Simon: “Do not repeat again and again your talk of peace, but expound briefly what it is that you think or believe.” Peter answered: “Why are you afraid of hearing frequently of peace? 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 every one at some time or other according to his deeds.14 But now for the assertion of these things I know that countless thousands of words can be called forth.”

Chap. XXXVII. — Simon’s Subtlety.

Then Simon said: “I admire, indeed, the quickness of your wit, yet I do not embrace the error of your faith. For you have wisely foreseen that you may be contradicted; and you have even politely confessed, that for the assertion of these things countless thousands of words will be called forth, for no one agrees with the profession of your faith. In short, as to there being one God, and the world being His work, who can receive this doctrine? Neither, I think, any one of the Pagans, even if he be an unlearned man, and certainly no one of the philosophers; but not even the rudest and most wretched of the Jews, nor I myself, who am well acquainted with their law.” Then Peter said: “Put aside the opinions of those who are not here, and tell us face to face what is your own.” Then Simon said: “I can state what I really think; but this consideration makes me reluctant to do so, that if I say what is neither acceptable to you, nor seems right to this unskilled rabble, you indeed, as confounded, will straightway shut your ears, that they may not he polluted with blasphemy, forsooth, 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.”

Chap. XXXVIII. — Simon’s Creed.

Then Peter: “Are not you making use of long preambles, as you accused us of doing, because you have no truth to bring forward? or if you have, begin without circumlocution, if you have so much confidence. And if, indeed, what you say be displeasing to any one of the hearers, he will withdraw; and those who remain shall be compelled by your assertion to approve what is true. Begin, therefore, to expound what seemeth to 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,15 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.”

Chap. XXXIX. — Argument for Polytheism.

Then Simon said: “I shall make use of assertions from the law of the Jews only. For it is manifest to all who take interest in religion, that this law is of universal authority, yet that every one receives the understanding of this law according to his own judgment. For it has so been written by Him who created the world, that the faith of things is made to depend upon it. Whence, whether any one wishes to bring forward truth, or any one to bring forward falsehood, no assertion will be received without this law. Inasmuch, therefore, as my knowledge is most fully in accordance with the law, I rightly declared that there are many gods, of whom one is more eminent than the rest, and incomprehensible, even He who is God of gods. But that there are many gods, the law itself informs me. For, in the first place, it says this in the passage where one in the figure of a serpent speaks to Eve, the first woman, ‘On the day ye eat of the tree of the knowledge of good and evil, ye shall be as gods, (Gen_3:5) 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;’ (Gen_3:22) 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;’ (Gen_1:26) also His saying, ‘Let us drive him out;’ (Gen_3:22) and again, ‘Come, let us go down, and confound their language;’ (Gen_11:7) all these things indicate that there are many gods. But this also is written, ‘Thou shalt not curse the gods, nor curse the chief of thy people ;’ (Exo_22:28) and again this writing, ‘God alone led them, and there was no strange god with them,’ (Deu_32:12) 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.16 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.”

Chap. XL. — Peter’s Answer.

When Peter had heard this, he answered: “Fear nothing, Simon: for, behold, we have neither shut our ears, nor fled; but we answer with words of truth to those things which you have spoken falsely, asserting this first, that there is one God, even the God of the Jews, who is the only God, the Creator of heaven and earth, who is also the God of all those whom you call gods. If, then, I shall show you that none is superior to Him, but that He Himself is above all, you will confess that your error is above all.”17 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?”

Chap. XLI. — The Answer, Continued.

“Listen, then,” says Peter, “that you may know, first of all, that even if there are many gods, as you say, they are subject to the God of the Jews, to whom no one is equal, than whom no one can be greater; for it is written that the prophet Moses thus spoke to the Jews: ‘The Lord your God is the God of gods, and the Lord of lords, the great God.’ (Deu_10:17) Thus, although there are many that are called gods, yet He who is the God of the Jews is alone called the God of gods. For not every one that is called God is necessarily God. Indeed, even Moses is called a god to Pharaoh, (Exo_7:1) and it is certain that he was a man; and judges were called gods, and it is evident that they were mortal. The idols also of the Gentiles are called gods, and we all know that they are not; but this has been inflicted as a punishment on the wicked, that because they would not acknowledge the true God, they should regard as God whatever form or image should occur to them. Because they refused to receive the knowledge of the One who, as I said, is God of all, therefore it is permitted to them to have as gods those who can do nothing for their worshippers. For what can either dead images or living creatures confer upon men, since the power of all things is with One?

Chap. XLII. — Guardian Angels.

“Therefore the name God is applied in three ways:18 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 hath appointed angels as princes. But to the one among the archangels who is greatest, was committed the government of those who, before all others, received the worship and knowledge of the Most High God. But holy men also, as we have said, are made gods to the wicked, as having received the power of life and death over them, as we mentioned above with respect to Moses and the judges. Wherefore it is also written concerning them, ‘Thou shalt not curse the gods, and thou shalt not curse the prince of thy people.’ (Exo_22:28) Thus the princes of the several nations are called gods. But Christ is God of princes, who is Judge of all. Therefore neither angels, nor men, nor any creature, can be truly gods, forasmuch as they are placed under authority, being created and changeable: angels, for they were not, and are; men, for they are mortal; and every creature, for it is capable of dissolution, if only He dissolve it who made it. And therefore He alone is the true God, who not only Himself lives, but also bestows life upon others, which He can also take away when it pleaseth Him.

FOOTNOTES

1 [With this list compare that in Recognitions, book iii. 68, where four others are added (or substituted), and some importance given to the number twelve. See also Homily II. 1. The variety and correspondence point to the use of a common basis. — R.]

2 That is, the lamp which had been lighted in the evening.

3 [In the Homilies the discourse before the discussion with Simon is much fuller. — R.]

4 [The statements of Niceta and Aquila are introduced in the Homilies before the postponement of the discussion with Simon. There is a remarkable variety in the minor details respecting Simon as given in the two narratives. — R.]

5 [Comp. Recognitions, book i. 54. In Homily II. 23 Simon is said te be a follower of John the Baptist, one of the thirty chief men; so Dositheus. Here Dositheus is represented as the head of a separate sect; so in Recognitions, book i. 54. — R.]

6 [Called “Helena” in the Homilies, and identified apparently with Helen, the cause of the Trojan War. — R.]

7 [The statements made in the Recognitions respecting the claims of Simon are more extravagant and blasphemous than those occurring in the Homilies. Comp. the latter, Recognitions, book ii. 26-32. — R.]

8 The meaning seems to be, that she was seen at all the windows at once. — Tr.

9 [This parody of the miraculous conception is not found in the Homilies. — R.]

10 [In Homily II 37-53 the discourse of Peter is quite different, and far less worthy. In Homily III. 1-28 a similar discourse is given, just before the discussion with Simon, abounding in statements that suggest erroneous views of Scripture, and indicate a Gnostic origin. — R.]

11 [Three discussions with Simon Magus are detailed in the pseudo-Clementine literature, — one in the Recognitions, book ii. 20-iii. 48; two in the Homilies, iii. 30-58 and xvi.-xix. The differences between these are quite remarkable.

I. External Differences. — That in the Recognitions is assigned to Cæsarea, and is represented as lasting three days, details of each day’s discussion being given. The earlier one in the Homilies is given the same place and time, but it is very brief. The details of the first day alone are mentioned; and it resembles that in the Recognitions less than does the later one. This is represented as taking place at Laodicea, and as occupying four days. The account is the longest of the three. In its historical setting this discussion has no parallel in the Recognitions. Faustus, the father of Clement, is made the umpire; and this discussion before him takes the place of the discussions with him which occupy so large a part of Recognitions, viii.-x.

II. Internal Differences. — Of course, there are many thoughts common to the discussions; but the treatment is so varied as to form one of the most perplexing points in the literary problem. All are somewhat irregular to arrangement, hence an analysis is difficult.

The discussion in the Recognitions seems to be more ethical and philosophical than those in the Homilies; the latter contain more theosophical views. Both of them emphasize the falsehoods of Scripture, and abound more in sophistries and verbal sword-play. In the Recognitions, against Simon’s polytheism and theory of an unknowable God, Peter opposes the righteousness of God, emphasizing the freedom of the will, discussing the existence and origin of evil, reverting to the righteousness of God as proving the immortality of the soul. The defeat of Simon is narrated in a peculiar way.

The Cæsarean discussion in the Homilies is very briefly narrated. After the preliminary parley, Simon attacks the God of the Scriptures, attributing defects to Him. Peter’s reply, while explaining many passages correctly, is largely taken up with a statement of the view of the Scriptures peculiar to the Homilies. This is really the weapon with which Simon is defeated. The discussion, therefore, presents few points of resemblance to that in the Recognitions.

The Laodicean discussion in the Homilies, covering four days, is of a higher character than the preceding. It is not strictly parallel to that in the Recognitions. The opening argument is concerning polytheism. To Peter’s monotheism him on opposes the contradictions of Scripture: these Peter explains, including some christological statements which lead to a declaration of the nature, name, and character of God. On the second day, after some personal discussion, Simon asserts that Christ’s teaching differs from that of Peter; the argument reverts to the shape and figure of God. The evidence of the senses is urged against fancied revelations, which are attributed to demons. On the third day the question of God the Framer of the world is introduced, and His moral character. Peter explains the nature of revelation, with some sharp personal thrusts at Simon, but soon reverts to the usual explanation of Scripture.

On the fourth day the existence of the evil one becomes the prominent topic; the existence of sin is pressed; and the discussion closes with a justification of the inequalities of human life, and an expression of judgment against Simon by Faustus.

Throughout these portions footnotes have been added, to indicate the correspondences of thought in the several accounts. — R.]

12 [This opening sentence occurs in the Homilies, but in other parts the discourses differ. This is far more dignified and consistent than that in the Homilies, which at once introduces a claim to authority as messenger of the Prophet. — R.]

13 [In Homily III. 38, 39, Simon is represented as at once attacking the Apostle and his monotheism; the arguments are, in the main, those given in chap. 39 of this book. Chaps. 23-36 are without a direct parallel in the Homilies. — R.]

14 [The discussion in the Homilies is represented as virtually beginning with this with statement of the Apostle; comp. Homily III. 37. The arguments here, however, are given with greater detail. — R.]

15 [In both the Recognitions and the Homilies the contest turns upon the monotheistic teaching of the Old Testament and the supreme Deity of Jehovah. This is rightly regarded as an evidence of Ebionitic origin. But Gnostic elements enter again and again. — R.]

16 [Compare Homily XVI 6. — R.]

17 [The reply of Peter here is of a higher character than that given in the Homilies (see Recognitions, book iii 40, etc.). Indeed, the report of the entire discussion in the Recognitions shows a superior conception of the Apostle. — R.]

18 [This remarkable chapter is peculiar to the Recognitions. The angelology seems to be Ebionitic, rather than Gnostic. — R.]

Recognitions of Clement. (Cont.)

Book II. (Cont.)

Chap. XLIII. — No God but Jehovah.

“Wherefore the Scripture exclaims in name of the God of the Jews, saying, ‘Behold, behold, seeing that I am God, and there is none else besides me, I will kill, and I will make alive; I will smite, and I will heal; and there is none who can deliver out of my hands.’ (Deu_32:39) See therefore how, by some ineffable virtue, the Scripture, opposing the future errors of those who should affirm that either in heaven or on earth there is any other god besides Him who is the God of the Jews, decides thus: ‘The Lord your God is one God, in heaven above, and in the earth beneath; and besides Him there is none else.’ (Deu_4:39) How, then, hast thou dared to say that there is any other God besides Him who is the God of the Jews? And again the Scripture says, ‘Behold, to the Lord thy God belong the heaven, and the heaven of heavens, the earth, and all things that are in them: nevertheless I have chosen your fathers, that I might love them, and you after them.’ (Deu_10:14, Deu_10:15) Thus that judgment is supported by the Scripture on every side, that He who created the world is the true and only God.

Chap. XLIV. — The Serpent, the Author of Polytheism.

“But even if there be others, as we have said, who are called gods, they are under the power of the God of the Jews; for thus saith the Scripture to the Jews, ‘The Lord our God, He is God of gods, and Lord of lords.’ (Deu_10:17) Him alone the Scripture also commands to be worshipped, saying, ‘Thou shall worship the Lord thy God, and Him only shall thou serve;’ (Deu_6:13; Deu_10:20) and, ‘Hear, O Israel: the Lord thy God is one God.’ (Deu_6:4) Yea, also the saints, filled with the Spirit of God, and bedewed with the drops of His mercy, cried out, saying, ‘Who is like unto Thee among the gods? O Lord, who is like unto Thee?’ (Psa_84:8, Psa_71:19) And again, ‘Who is God, but the Lord; and who is God, but our Lord?’ (Psa_18:31) Therefore Moses, when he saw that the people were advancing, by degrees initiated them in the understanding of the monarchy and the faith of one God, as he says in the following words: ‘Thou shalt not make negation of the names of other gods;’19 doubtless remembering with what penalty the serpent was visited, which had first named gods.20 For it is condemned to feed upon dust, and is judged worthy of such food, for this cause, that it first of all introduced the name of gods into the world. But if you also wish to introduce many gods, see that you partake not the serpent’s doom.

Chap. XLV. — Polytheism Inexcusable.

“For be sure of this, that you shall not have us participators in this attempt; nor will we suffer ourselves to be deceived by you. For it will not serve us for an excuse in the judgment, if we say that you deceived us; because neither could it excuse the first woman, that she had unhappily believed the serpent; but she was condemned to death, because she believed badly. For this cause therefore, Moses, also commending the faith of one God to the people, says, ‘Take heed to thyself, that thou be not seduced from the Lord thy God.’ (Deu_8:11) Observe that he makes use of the same word which the first woman also made use of in excusing herself, saying that she was seduced; but it profited her nothing. But over and above all this, even if some true prophet should arise, who should perform signs and miracles, but should wish to persuade us to worship other gods besides the God of the Jews, we should never be able to believe him. For so the divine law has taught us, handing down a secret injunction more purely by means of tradition, for thus it saith: ‘If there arise among you a prophet, or one dreaming a dream, and give you signs or wonders, and these signs or wonders come to pass, and he say to you, Let us go and worship strange gods, whom ye know not; ye shall not hear the words of that prophet, nor the dream of that dreamer, because proving he hath proved you, that he may see if ye love the ‘Lord your God.’ (Deu_13:1-3)

Chap. XLVI. — Christ Acknowledged the God of the Jews.

“Wherefore also our Lord, who wrought signs and wonders, preached the God of the Jews; and therefore we are right in believing what He preached. But as for you, even if you were really a prophet, and performed signs and wonders, as you promise to do, if you were to announce other gods besides Him who is the true God, it would be manifest that you were raised up as a trial to the people of God; and therefore you can by no means be believed. For He alone is the true God, who is the God of the Jews; and for this reason our Lord Jesus Christ did not teach them that they must inquire after God, for Him they knew well already, but that they must seek His kingdom and righteousness, (Mat_6:33) which the scribes and Pharisees, having received the key of knowledge, had not shut in, but shut out. (Luk_11:52) 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.”

Chap. XLVII. — Simon’s Cavil.

To this Simon replied:21 “From the words of your master I shall refute you, because even he introduces to all men a certain God who was known. For although both Adam knew the God who was his creator, and the maker of the world; and Enoch knew him, inasmuch as he was translated by him; and Noah, since he was ordered by him to construct the ark; and although Abraham, and Isaac, and Jacob, and Moses, and all, even every people and all nations, know the maker of the world, and confess him to be a God, yet your Jesus, who appeared long after the patriarchs, says: ‘No one knows the Son, but the Father; neither knoweth any one the Father, but the Son, and he to whom the Son has been pleased to reveal Him.’22 Thus, therefore, even your Jesus confesses that there is another God, incomprehensible and unknown to all.

Chap. XLVIII. — Peter’s Answer.

Then Peter says: “You do not perceive that you are making statements in opposition to yourself. For if our Jesus also knows Him whom ye call the unknown God, then He is not known by you alone. Yea, if our Jesus knows Him, then Moses also, who prophesied that Jesus should come, assuredly could not himself be ignorant of Him. For he was a prophet; and he who prophesied of the Son doubtless knew the Father. For if it is in the option of the Son to reveal the Father to whom He will, then the Son, who has been with the Father from the beginning, and through all generations, as He revealed the Father to Moses, so also to the other prophets; but if this be so, it is evident that the Father has not been unknown to any of them. But how could the Father be revealed to you, who do not believe in the Son, since the Father is known to none except him to whom the Son is pleased to reveal Him? But the Son reveals the Father to those who honour the Son as they honour the Father.” (Joh_5:23)

Chap. XLIX. — The Supreme Light.

Then Simon said: “Remember that you said that God has a son, which is doing Him wrong; for how can He have a son, unless He is subject to passions, like men or animals? But on these points there is not time now to show your profound folly, for I hasten to make a statement concerning the immensity of the supreme light; and so now listen. My opinion is, that there is a certain power of immense and ineffable light, whose greatness may be held to be incomprehensible, of which power even the maker of the world is ignorant, and Moses the lawgiver, and Jesus your master.”23 

Chap. L. — Simon’s Presumption.

Then Peter:24 “Does it not seem to you to be madness, that any one should take upon himself to assert that there is another God than the God of all; and should say that he supposes there is a certain power, and should presume to affirm this to others, before he himself is sure of what he says? Is any one so rash as to believe your words, of which he sees that you are yourself doubtful, and to admit that there is a certain power unknown to God the Creator, and to Moses, and the prophets, and the law, and even to Jesus our Master, which power is so good, that it will not make itself known to any but to one only, and that one such an one as thou! Then, further, if that is a new power, why does it not confer upon us some new sense, in addition to those five which we possess, that by that new sense, bestowed upon us by it, we may be able to receive and understand itself which is new? Or if it cannot bestow such a sense upon us, how has it bestowed it upon you? Or if it has revealed itself to you, why not also to us? But if you of yourself understand things which not even the prophets were able to perceive or understand, come, tell us what each one of us is thinking now; for if there is such a spirit in you that you know those things which are above the heavens, which are unknown to all, and incomprehensible by all, much more easily do you know the thoughts of men upon the earth. But if you cannot know the thoughts of us who are standing here, how can you say that you know those things which, you assert, are known to none?

Chap. LI. — The Sixth Sense.

“But believe me, that you could never know what light is unless you had received both vision and understanding from light itself; so also in other things. Hence, having received understanding, you are framing in imagination something greater and more sublime, as if dreaming, but deriving all your hints from those five senses, to whose Giver you are unthankful. But be sure of this, that until you find some new sense which is beyond those five which we all enjoy, you cannot assert the existence of a new God.” Then Simon answered: “Since all things that! exist are in accordance with those five senses, that power which is more excellent than all cannot add anything new.” Then Peter said: “It is false; for there is also a sixth sense, namely that of foreknowledge: for those five senses are capable of knowledge, but the sixth is that of foreknowledge: and this the prophets possessed. How, then, can you know a God who is unknown to all, who do not know the prophetic sense, which is that of prescience?” Then Simon began to say: “This power of which I speak, incomprehensible and more excellent than all, nay, even than that God who made the world, neither any of the angels has known, nor of the demons, nor of the Jews, nay, nor any creature which subsists by means of God the creator. How, then, could that creator’s law teach me that which the creator himself did not know, since neither did the law itself know it, that it might teach it?”

Chap. LII. — Reductio Ad Absurdum.

Then Peter said: “I wonder how you have been able to learn more from the law than the law was able to know or to teach; and how you say that you adduce proofs from the law of those things which you are pleased to assert, when you declare that neither the law, nor He who gave the law — that is, the Creator of the world — knows those things of which you speak! But this also I wonder at, how you, who alone know these things, should be standing here now with us all, circumscribed by the limits of this small court.” Then Simon, seeing Peter and all the people laughing, said: “Do you laugh, Peter, while so great and lofty matters are under discussion?” Then said Peter: “Be not enraged, Simon, for we are doing no more than keeping our promise: for we are neither shutting our ears, as you said, nor did we take to flight as soon as we heard you propound your unutterable things; but we have not even stirred from the place. For indeed you do not even propound things that have any resemblance to truth, which might to a certain extent frighten us. Yet, at all events, disclose to us the meaning of this saying, how from the law you have learned of a God whom the law itself does not know, and of whom He who gave the law is ignorant.” Then Simon said: “If you have done laughing, I shall prove it by clear assertions.” Then Peter said: “Assuredly I shall give over, that I may learn from you how you have learned from the law what neither the law nor the God of the law Himself knows.”

Chap. LIII. — Simon’s Blasphemy.

Then says Simon: “Listen: it is manifest to all, and ascertained in a manner of which no account can be given,25 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.26 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 unseemly to stand naked before his Creator), he condemns to death him who had learned to do honour to God, and curses the serpent who had shown him these things. But truly, if man was to be injured by this means, why did he place the cause of injury in paradise at all? But if that which he placed in paradise was good, it is not the part of one that is good to restrain another from good.

Chap. LIV. — How Simon Learned from the Law What the Law Does Not Teach.

“Thus then, since he who made man and the world is, according to what the law relates, imperfect, we are given to understand, without doubt, that there is another who is perfect. For it is of necessity that there be one most excellent of all, on whose account also every creature keeps its rank. Whence also I, knowing that it is every way necessary that there be some one more benignant and more powerful than that imperfect God who gave the law, understanding what is perfect from comparison of the imperfect, understood even from the Scripture that God who is not mentioned there. And in this way I was able, O Peter, to learn from the law what the law did not know. But even if the law had not given indications from which it might be gathered that the God who made the world is imperfect, it was still possible for me to infer from those evils which are done in this world, and are not corrected, either that its creator is powerless, if 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 aught to say to this, say on.”

Chap. LV. — Simon’s Objections Turned Against Himself.

Peter answered: “O Simon, they are wont to conceive such absurdities against God who do not read the law with the instruction of masters, but account themselves teachers, and think that they can understand the law, though he has not explained it to them who has learned of the Master.27 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.

Chap. LVI. — No God Above the Creator.

“What kind of conduct, then, would it be that we should forsake God, in whose world we live and enjoy all things necessary for life, and follow I know not whom, from whom we not only obtain no good, but cannot even know that he exists? Nor truly does he exist. For whether you call him light, and brighter than that light which we see, you borrow that very name from the Creator of the world; or whether you say that he is a substance above all, you derive from Him the idea with enlargement of speech.28 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 newname? For not only is the Creator of the world called a Power, but even the ministers of His glory, and all the heavenly host. Do you not then think it better that we should follow our Creator God, as a Father who trains us and endows us as He knows how? But if, as you say, there be some God more benignant than all, it is certain that he will not be angry with us; or if he be angry, he is evil. For if our God is angry and punishes, He is not evil, but righteous, for He corrects and amends His own sons. But he who has no concern with us, if he shall punish us, how should he be good? Inflicting punishments upon us because we have not been drawn by vain imaginations to forsake our own Father and follow him, how can you assert that he is so good, when he cannot be regarded as even just?”

Chap. LVII. — Simon’s Inconsistency.

Then Simon: “Do you so far err, Peter, as not to know that our souls were made by that good God, the most excellent of all, but they have been brought down as captives into this world?” To this Peter answered: “Then he is not unknown by all, as you said a little while ago; and yet how did the good God permit his souls to be taken captive, if he be a power over all?” Then Simon said: “He sent God the creator to make the world; and he, when he had made it, gave out that himself was God.” Then Peter said: “Then 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.”

Chap. LVIII. — Simon’s God Unjust.

Then Simon said: “He receives those who will come to him, and does them good.” Peter answered: “But there is nothing new in this; for He whom you acknowledge to be the Creator of the world also does so.” Then Simon: “But the good God bestows salvation if he is only acknowledged; but the creator of the world demands also that the law be fulfilled.” Then said Peter: “He saves adulterers and men-slayers, if they know him; but good, and sober, and merciful persons, if they do not know him, in consequence of their having no information concerning him, he does not save! Great and good truly is he whom you proclaim, who is not so much the saviour of the evil, as he is one who shows no mercy to the good.” Then Simon: “It is truly very difficult for man to know him, as long as he is in the flesh; for blacker than all darkness, and heavier than all clay, is this body with which the soul is surrounded.” Then says Peter: “That good God of yours demands things which are difficult; but He who is truly God seeks easier things. Let him then, since he is so good, leave us with our Father and Creator; and when once we depart from the body, and leave that darkness that you speak of, we shall more easily know Him; and then the soul shall better understand that God is its Creator, and shall remain with Him, and shall no more be harassed with diverse imaginations; nor shall wish to betake itself to another power, which is known to none but Simon only, and which is of such goodness that no one can come to it, unless he be first guilty of impiety towards his own father! I know not how this power can be called either good or just, which no one can please except by acting impiously towards him by whom he was made!”

Chap. LIX. — 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. Yea, I think he will rather commend us the more for this, that we have kept faith with God our Creator; for he will consider that, if we had been his creatures, we should never have been seduced by the allurements of any other to forsake him. For if any one, allured by richer promises, shall leave his own father and betake himself to a stranger, it may be that he will leave him in his turn, and go to another who shall promise him greater things, and this the rather because he is not his son, since he could leave even him who by nature was his father.” Then Simon said: “But what if souls are from him, and do not know him, and he is truly their father?”

Chap. LX. — The Creator the Supreme God.

Then Peter said: “You represent him as weak enough. For if, as you say, he is more powerful than all, it can never be believed the weaker wrenched the spoils from the stronger. (Luk_11:22) 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 shah be sorry that you did not understand me speaking of the ineffable power.” Then said Peter: “Give us then, as I have often said, as being yourself a new God, or as having .yourself come down from him, some new sense, by means of which we may know that new God of whom you speak; for those five senses, which God our Creator has given us, keep faith to their own Creator, and do not perceive that there is any other God, for so their nature necessitates them.”

Chap. LXI. — Imagination.

To this Simon answered: “Apply your mind to those things which I am going to say, and cause it, walking in peaceable paths, to attain to those things which I shall demonstrate. Listen now, therefore. Did you never in thought reach forth your mind into regions or islands situated far away, and remain so fixed in them, that you could not even see the people that were before you, or know where yourself were sitting, by reason of the delightfulness of those things on which 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, yea above the heaven, and behold that there must be some place beyond the world, or outside the world, in which there is neither heaven nor earth, and where no shadow of these things produces darkness; and consequently, since there are neither bodies in it, nor darkness occasioned by bodies, there must of necessity be immense light; and consider of what sort that light must be, which is never succeeded by darkness. For if the light of this sun fills this whole world, how great do you suppose that bodiless and infinite light to be? So great, doubtless, that this light of the sun would seem to be darkness and not light, in comparison.”

Chap. LXII. — Peter’s Experience of Imagination.

When Simon thus spoke, Peter answered:29 “Now listen patiently concerning both these matters, that is, concerning the example of stretching out the senses, and concerning the immensity of light. I know that I myself, O Simon, have sometimes in thought extended my sense, as you say, into regions and islands situated afar off, and have seen them with my mind not less than if it had been with my eyes. When I was at Capernaum, occupied in the taking of fishes, and sat upon a rock, holding in my hand a hook attached to a line, and fitted for deceiving the fishes, I was so absorbed that I did not feel a fish adhering to it while my mind eagerly ran through my beloved Jerusalem, to which I had frequently gone up, waking, for the sake of offerings and prayers. But I was accustomed also to admire this Cæsarea, hearing of it from others, and to long to see it; and I seemed to myself to see it, although I had never been in it; and I thought of it what was suitable to be thought of a great city, its gates, walls, baths, streets, lanes, markets, and the like, in accordance with what I had seen in other cities; and to such an extent was I delighted with the intentness of such inspection, that, as you said, neither saw one who was present and standing by me, nor knew where myself was sitting.” Then said Simon: “Now you say well.”

Chap. LXIII. — Peter’s Reverie.

Then Peter: “In short, when I did not perceive, through the occupation of my mind, that I had caught a very large fish which was attached to the hook, and that although it was dragging the hook-line from my hand, my brother Andrew, who was sitting by me, seeing me in a reverie and almost ready to fall, thrusting his elbow into my side as if he would awaken me from sleep, said: ‘Do you not see, Peter, what a large fish you have caught? Are you out of your senses, that you are thus in a stupor of astonishment? Tell me, What is the matter with you?’ But I was angry with him for a little, because he had withdrawn me from the delight of those things which I was contemplating; then I answered that I was not suffering from any malady, but that I was mentally gazing on the beloved Jerusalem, and at the same time on Cæsarea; and that, while I was indeed with him in the body, in my mind I was wholly carried away thither. But he, I know not whence inspired, uttered a hidden and secret word of truth.

Chap. LXIV. — Andrew’s Rebuke.

“‘Give over,’ says he, ‘O Peter. What is it that you are doing? For those who are beginning to be possessed with a demon, or to be disturbed in their minds, begin in this way. They are first carried away by fancies to some pleasant and delightful things, then they are poured out in vain and fond motions towards things which have no existence. Now this happens from a certain disease of mind, by reason of which they see not the things which are, but long to bring to their sight those which are not. But thus it happens also to those who are suffering phrenzy, and seem to themselves to see many images, because their soul, being torn and withdrawn from its place by excess of cold or of heat, suffers a failure of its natural service. But those also who are in distress through thirst, when they fall asleep, seem to themselves to see rivers and fountains, and to drink; but this befalls them through being distressed by the dryness of the unmoistened body. Wherefore it is certain that this occurs through some ailment either of the soul or body.’

Chap. LXV. — Fallacy of Imagination.

“In short, that you may receive the faith of the matter; concerning Jerusalem, which I had often seen, I told my brother what places and what gatherings of people I had seemed to myself to see. But also concerning Cæsarea, which I had never seen, I nevertheless contended that it was such as I had conceived it in my mind and thought. But when I came hither, and saw nothing at all like to those things which I had seen in phantasy, I blamed myself, and observed distinctly, that I had assigned to it gates, and walls, and buildings from others which I had seen, taking the likeness in reality from others. Nor indeed can any one imagine anything new, and of which no form has ever existed. For even if any one should fashion from his imagination bulls with five heads, he only forms them with five heads out of those which he has seen with one head. And you therefore, now, if truly you seem to yourself to perceive anything with your thought, and to look above the heavens, there is no doubt but that you imagine them from those things which you see, placed as you are upon the earth. But if you think that there is easy access for your mind above the heavens, and that you are able to conceive the things that are there, and to apprehend knowledge of that immense light, I think that for him who can comprehend these things, it were easier to throw his sense, which knows how to ascend thither, into the heart and breast of some one of us who stand by, and to tell what thoughts he is cherishing in his breast. If therefore you can declare the thoughts of the heart of any one of us, who is not pre-engaged in your favour, we shall perhaps be able to believe you, that you are able to know those things that are above the heavens, although these are much loftier.”

Chap. LXVI. — Existence and Conception.

To this Simon replied:30 “O thou who hast woven a web of many frivolities, listen now. It is impossible that anything which comes into a man’s thoughts should not also subsist in truth and reality. For things that do not subsist, have no appearances;31 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.”

Chap. LXVII. — The Law Teaches of Immensity.

Then said Peter: “If you believed concerning the true fountain of light, I could instruct you what and of what sort is that which is immense, and should render, not a vain fancy, but a consistent and necessary account of the truth, and should make use, not of sophistical assertions, but testimonies of the law and nature, that you might know that the law especially contains what we ought to believe in regard to immensity. But if the doctrine of immensity is not unknown to the law, then assuredly, nought else can be unknown to it; and therefore it is a false supposition of yours, that there is anything of which the law is not cognisant. Much more shall nothing be unknown to Him who gave the law. Yet I cannot speak anything to you of immensity and of those things which are without limit, unless first you either accept our account of those heavens which are bounded by a certain limit, or else propound your own account of them. But if you cannot understand concerning those which are comprehended within fixed boundaries, much more can you neither know nor learn anything concerning those which are without limit.” 

Chap. LXVIII. — The Visible and the Invisible Heaven.

To this Simon answered: “It seems to me to be better to believe simply that God is, and that that heaven which we see is the only heaven in the whole universe.” But Peter said: “Not so; but it is proper to confess one God who truly is; but that there are heavens, which were made by Him, as also the law says, of which one is the higher, in which also is contained the visible firmament; and that that higher heaven is perpetual and eternal, with those who dwell in it; but that this visible heaven is to be dissolved and to pass away at the end of the world, in order that that heaven which is older and higher may appear after the judgment to the holy and the worthy.” To this Simon answered: “That these things are so, as you say, may appear to those who believe them; but to him who seeks for reasons of these things, it is impossible that they can be produced from the law, and especially concerning the immensity of light.”

Chap. LXIX. — Faith and Reason.

Then Peter: “Do not think that we say that these things are only to be received by faith, but also that they are to be asserted by reason. For indeed it is not safe to commit these things to bare faith without reason, since assuredly truth cannot be without reason. And therefore he who has received these things fortified by reason, 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 hath believed. And therefore, according as any one is more anxious in demanding a reason, by so much will he be the firmer in preserving his faith.”

Chap. LXX. — Adjournment.

To this Simon replied: “It is a great thing which you promise, that the eternity of boundless light can be shown from the law.” And when Peter said, “I shall show it whenever you please,” Simon answered: “Since now it is a late hour, I shall stand by you and oppose you to-morrow; and if you can prove that this world was created, and that souls are immortal, you shall have me to assist you in your preaching.” When he had said thus, he departed, and was followed by a third part of all the people who had conic with him, who were about one thousand men. But the rest with bended knees prostrated themselves before Peter; and he, invoking upon them the name of God, cured some who had demons, healed others who were sick, and so dismissed the people rejoicing, commanding them to come early the next day. But Peter, when the crowds had withdrawn, commanded the table to be spread on the ground, in the open air, in the court where the disputation had been held, and sat down together with those eleven; but I dined reclining with some others who also had made a beginning of hearing I the word of God, and were greatly beloved.

Chap. LXXI. — Separation from the Unclean.

But Peter, most benignantly regarding me, lest haply that separation might cause me sorrow, says to me: “It is not from pride, O Clement, that I do not eat with those who have not yet been purified; but I fear lest perhaps I should injure myself, and do no good to them.32 For this I would have you know for certain, that every one who has at any time worshipped idols, and has adored those whom the pagans call gods, or has eaten of the things sacrificed to them, is not without an unclean spirit; for he has become a guest of demons, and has been partaker with that demon of which he has formed the image in his mind, either through fear or love. (1Co_10:20) 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.

Chap. LXXII. — The Remedy.

“For these unclean spirits love to dwell in the bodies of men, that they may fulfil their own desires by their service, and, inclining the motions of their souls to those things which they themselves desire, may compel them to obey their own lusts, that they may become wholly vessels of demons.33 One of whom is this Simon, who is seized with such disease, and cannot now be healed, because he is sick in his will and purpose. Nor does the demon dwell in him against his will; and therefore, if any one would drive it out of him, since it is inseparable from himself, and, so to speak, has now become his very soul, he should seem rather to kill him, and to incur the guilt of manslaughter. Let no one of you therefore be saddened at being separated from eating with us, for every one ought to observe that it is for just so long a time as he pleases. For he who wishes soon to be baptized is separated but for a little time, but he for a longer who wishes to be baptized later. Every one therefore has it in his own power to demand a shorter or a longer time for his repentance; and therefore it lies with you, when you wish it, to come to our table; and not with us, who are not permitted to take food with any one who has not been baptized. It is rather you, therefore, who hinder us from eating with you, if you interpose delays in the way of your purification, and defer your baptism.” Having said thus, and having blessed, he took food. And afterwards, when he had given thanks to God, he went into the house and went to bed; and we all did the like, for it was now night.

FOOTNOTES

19 Jos_23:7, in Septuagint.

20 Gen_3:1-24. [The same thought occurs in Homily X. 10, 11. — R.]

21 [Compare Homily XVII. 4. — R.]

22 Mat_11:27. [Comp. Luk_10:22. This objection is given in Homilies XVII. 4, XVIII. 4. — R.]

23 [This chapter presents the topic which is made the main point in a subsequent discussion with Simon; see Homily XVIII. — R.]

24 [With chaps. 50, 51, comp. Homily XVII 13, etc. — R.]

25 We render by a periphrasis the expression ineffabili quadam ratione competrum. The meaning seems to be, that the belief of the existence and unity of God is not the result of reasoning, but of intuition or instinct

26 [The argument of Simon here differs from that represented in Homilies XVII., XVIII. There Simon asserts that the Framer of the world is not the highest God, because He is not both just and good. Comp. also Recognitions, book iii. 37, 38. — R.]

27 [The attitude of the Apostle Peter toward the Old Testament is differently represented in the Homilies where false views are admitted to exist in the Scriptures. Comp. Homily II. 38, 40, 41, 52, Homily III. 4, 5, etc. — R.]

28 That is, you take the idea of substance from the God of the Jews, and only enlarge it by the addition of the words above all.

29 [This story (chaps. 62-65) is peculiar to the Recognitions. In Homily XVII. 14-19 there is an argument against the trustworthiness of supernatural visions, which is supposed to be anti-Pauline in its aim. — R.]

30 [The remaining chapters of this book have no exact parallel in the Homilies. — R.]

31 That is, have no visible or sensible species, according to the Platonic theory of perception.

32 [Comp. book i. 19, vii. 29; Homily I 22, XIII. 4. — R.]

33 [On the demonology of this work see book iv. 15-19: comp. Homily IX. 8-22. — R.]

Recognitions of Clement. (Cont.)

Book III.1

Chap. I. — 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, thy 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, (Mat_7:6) 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. Wherefore 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.

Chap. XII.2 — Second Day’s Discussion.

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 borne to me, to whom it is almost due from acquaintance, but is abundantly expended upon him, to whom it is not due by any familiarity.”3 

Chap. XIII. — Simon 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 every one 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 upon 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.’” (Mat_10:26)

Chap. XIV. — Simon Claims the Fulfilment of Peter’s Promise.

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 ineffable 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; else 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 husbandman, 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),4 I shall not delay.”

Chap. XV. — Simon’s Arrogance.

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, forsooth, 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 unskilfulness, 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, whence comes evil?”5 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 straightway 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.”

Chap. XVI. — Existence of Evil.

Then Peter said: “If you truly wish to learn, I then first learn this, how unskilfully 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 thou most unskilful 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, lest 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 verily false; for, first of all, the whole Hebrew nation deny its existence.”

Chap. XVII. — Not Admitted by All.

Then Simon, interrupting his discourse, said: “They do rightly 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 inquire, 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?”

Chap. XVIII. — Manner 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. Wherefore 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.”

Chap. XIX. — Desire of Instruction.

Then Simon said: “Does it not seem to you to be absurd that an unskilled people should sit in judgment upon our sayings?” Then Peter: “It is not so; for what perhaps is less clear to one, can be investigated by many, for oftentimes even a popular rumour 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. Wherefore 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.”

Chap. XX. — Common Principles.

Then Simon: “On what subject do yon wish the discussion to be held? Tell me, that I also may define what I think, and so the inquiry 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 inquire 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 inquire, not whence evil cometh, as you asked just now, but to seek the righteousness of the good God, and His kingdom; and all these things, says He, shall be added to you.” (Mat_6:33) Then Simon said: “Since these things are commanded to Hebrews, as having a right knowledge of God, and being of opinion that every one 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?”

Chap. XXI. — Freedom of the Will.

Then said Peter: “I advise that the first inquiry 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 desirous 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 inquire, 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 inquire 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 inquiry, whether anything is in the power of the will.”6 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?”

Chap. XXII. — Responsibility.

Then Simon said: “I know not whether I know even this; for every one, 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 every one 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; yea, 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 laboriously 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 inquiry, lest 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.”

Chap. XXIII. — 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, whatsoever that may be, which judges and punishes those who sin, that I know not what I have said inconsequently, or what absurdity there is in my words, that is, in those that I have just uttered.”

Chap. XXIV. — 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 upon 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 aught else than what has been assigned to them; and when they have accomplished this service, the Creator of all things, who thus 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 hath proposed rewards to those who do well, and penalties to those who do evil.7 

Chap. XXV. — “Who Hath Resisted 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 upon 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, yea 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.

Chap. XXVI — No Goodness Without Liberty.

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 aught 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.8 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.”

Chap. XXVII. — The Visible Heaven: Why 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, lest 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. (Mat_5:8) 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 conquerers.” 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?”

Chap. XXVIII. — Why to 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.” 

Chap. XXIX. — Corruptible and Temporary Things Made by the Incorruptible and 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 (Mat_5:8) 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.’” (Exo_33:20)

Chap. XXX. — 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, (Mat_22:30) 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.’ (Mat_5:8) 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 to-morrow, for to-day 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.

Chap. XXXI. — 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 entreat 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 any one is not able to wake; but rather by this, if, when any one sleeps all through the night, he does not in the course of the day fulfil 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.”

Chap. XXXII. — Peter’s Private Instruction.

When Peter spoke thus to us, every one of us eagerly assured him, that ere 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 upon 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 suffer 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 fulness.” 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 unskilfulness 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.

Chap. XXXIII. — Learners and Cavillers.

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 some one will 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 inquiry.

Chap. XXXIV. — 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 upon 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, even until he arrive at the city of truth, whither he is bound, and which he desires to reach. But he who is unskilful, and knows not the way of inquiry, as a traveller 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 unskilful man is ignorant of the order of inquiry, it is right that the ignorant man should yield to the knowing one, and first learn’ the order of inquiry, that so at length he may find the method of asking and answering.

Chap. XXXV. — Learning 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 any one 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 unskilful?” Then Simon: “This is true in respect of those arts which are in common use; but in the word of knowledge, as soon as any one has heard, he has learned.”

Chap. XXXVI. — 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.”

Chap. XXXVII. — God 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 inquired what it is possible for man to find out. For of necessity the judgment of God turns upon this, if a man was able to do good and did it not. And therefore men must inquire 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 any one 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 upon 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 inquiry for us, because, as I have said, it is not incumbent upon 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; (Mat_6:33) 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 upon the worthy, from which the unworthy shall be excluded.

Chap. XXXVIII. — God’s Justice Shown at the Day of Judgment.

Then Simon: “How can one and the same being be both good and righteous?”9 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; (Mat_5:45) 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, (Mat_3:12) 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.”

Chap. XXXIX. — 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 inquire 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 inquire whether God is just.” Then said Peter: “That is perfectly right and regular.” Simon: “I should wish to learn how.”

Chap. XL. — Proved by the Success of the Wicked in This Life.

“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.”10 

Chap. XLI. — Cavils of Simon.

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 every one 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 every one 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.’” (Mat_6:33) 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.”

Chap. XLII. — “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:11 “Armed with the cunning of the old serpent, you stand forth to deceive souls; and therefore, as the serpent is more subtile 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 know not 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 whatsoever 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.”

Chap. XLIII. — 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 any one 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.”

Chap. XLIV. — Sight or 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 know not 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 know not what image I speak of, let us straightway go to your house, with ten other men, of those who are here present.”12 

Chap. XLV. — A Home-Thrust.

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 thee, Peter, by that good God who is in thee, 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.”13 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, forasmuch as 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.”

Chap. XLVI. — Simon’s Rage.

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, hath 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 acquiesed as if yon did not understand my stratagem, that you might first expose me in presence of the people as unskilful, 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.

Chap. XLVII. — Simon’s Vaunt.

“I am the first power, who am always, and without beginning.14 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 marie statues to move; I have animated lifeless things; I have made stones bread; I have flown front 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 like manner 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.”

Chap. XLVIII. — Attempts to Create a Disturbance.

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.

Chap. XLIX. — Simon’s Retreat.

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.15 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 till the day appointed, in which judgment shall pass upon 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;’ (Mat_18:7) 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? (Act_8:13) 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.

FOOTNOTES

1 [The larger part of book iii. has no direct parallel in the Homilies, though, of course, many of the views presented are given in the latter under different circumstances. — R.]

2 Chaps. ii.-xii. are wanting in the mss. of best authority: and it seems to us indisputable that they form no part of the original work. For this reason, and because we have found them utterly untranslatable, we have omitted them.

3 [Comp Homily XVII. a for a similar accusation made by Simon. — R.]

4 Luk_8:5. [Comp. Mat_13:3, etc.; Mar_4:3, etc. — R.]

5 [In Homily XIX. the discussion with Simon is respecting the existence of the evil one. Here the treatment is apparently of a higher philosophical character. — R.]

6 [Comp. Homily XI. 8, XIX. 15. But in the Recognitions this topic is more frequently treated. See chap. 26, and elsewhere. — R.]

7 [Comp. Homily XIX. 12. The argument here is far more philosophical. — R]

8 [Comp. Homily XIX. 15. — R.]

9 [Comp. Homily XVII. 4, etc., XVIII. 1 The objection is of Gnostic origin. — R.]

10 [Comp. Homily XIX. 23. — R.]

11 [The concluding portion of this discussion (chaps. 42-48) is peculiar alike in its argument and its colloquies. — R.]

12 [Comp. book ii. 15 and Homily II. 26. — R.]

13 [Evidently parodied from Act_8:18-24. This incident is peculiar to the Recognitions. — R.]

14 [Compare with this chapter book ii. 9, 14; Homily II.32. — R.]

15 [This account of the close of the discussion is peculiar to the Recognitions. — R.]

Recognitions of Clement. (Cont.)

Book III. (Cont.)

Chap. L. — Peter’s Benediction.

“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.

Chap. LI. — 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 every one 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, every one 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 every one 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.”

Chap. LII. — 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 every one 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.

Chap. LIII. — Self-Love the Foundation of Goodness.

“First of all, then, he is evil, in the judgment of God, who will not inquire what is advantageous to himself. For how can any one 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, i.e., 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 inquire 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 any one even understand it, however wise he may seem; but that those who neglect to inquire 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.

Chap. LIV. — God 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 abideth 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.

Chap. LV. — 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 upon 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 upon the ground was turned into a serpent. (Exo_7:1-25, Exo_8:1-32) 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 wrought by Moses, who was sent by God, or those which the magicians rather seemed to work than actually wrought. 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. (Exo_8:19) Therefore the last plague is inflicted, (Exo_12:1-51) 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.

Chap. LVI. — Simon Resisted Peter, as the Magicians 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 forth 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.”

Chap. LVII. — Miracles of the Magicians.

Then said Niceta: “In what respect did the Egyptians sin in not believing Moses, since the magicians wrought 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 wrought 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 know not how to distinguish? Yea, 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?”

Chap. LVIII. — Truth Veiled 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 any one 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 think you then? That God has buried His truth deep in the earth, and has heaped mountains upon 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 hath 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.

Chap. LIX. — Good and Evil in Pairs.

“For, as I was beginning to say,16 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 thereto 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 any one, 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 worketh are profitable to men.

Chap. LX. — Uselessness of Pretended Miracles.

“For tell me, I pray you, 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 upon 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.

Chap. LXI. — Ten Pairs.

“The ten pairs17 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.”

Chap. LXII. — The Christian Life.

But Peter said: “Who is he that is earnest toward instruction, and that studiously inquires 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, (Mat_13:46) 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 any one 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, accounteth it his greatest damage if at any time he speak or do aught else even for a moment of time; because, in reality, the soul which is filled with the love of God can neither look upon anything except what pertains to God, nor, by reason of love of Him, can be satisfied with meditating upon 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 as it were 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 straightway 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.”

Chap. LXIII. — A Deserter from Simon’s Camp.

While Peter was thus speaking, the day dawned; and, behold, one of the disciples of Simon came, crying out:18 “I beseech thee, 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 upon 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 hither, 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, I pray you; for I have a pain in my feet, and therefore I ant not able to leave Cæsarea. 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 hither, entreating you to receive me to penitence, because I have been deceived by him.”

Chap. LXIV. — Declaration of Simon’s Wickedness.

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 lest, 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:19 

Chap. LXV. — Peter Resolves to Follow 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, (Mat_18:7, Luk_17:1) 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 upon 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 Zacchæus as pastor over you,20 and to remain with you myself for three months; and so to go to the Gentiles, lest through our delaying longer, and the crimes of Simon stalking in every direction, they should become incurable.”

Chap. LXVI. — Zacchæus Made Bishop of Cæsarea; 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 Thee, O God, who hast made heaven and earth, and all things that are in them, we pour out the prayer of supplication, that Thou wouldest comfort those who have recourse to Thee in their tribulation. For by reason of the affection that they have towards Thee, they do love me who have declared to them Thy truth. Wherefore guard them with the right hand of Thy compassion; for neither Zacchæus 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 upon Zacchæus, and prayed that he might blamelessly discharge the duty of his bishopric. Then he ordained twelve presbyters and four deacons, and said: “I have ordained you this Zacchæus 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 fulfil charity not only in word, but in act and deed.”

Chap. LXVII. — 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 any one desires it, let him be baptized; 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 Zacchæus 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 baptized on the day of the festival. But every one of you shall be baptized 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.”21 

Chap. LXVIII. — Twelve Sent Before Him.

And 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. Zacchæus and Sophonias, Joseph and Michæus, 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 upon 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, lest haply, 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 Zacchæus, 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 Zacchæus, 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.”22 

Chap. LXIX. — 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 to-morrow 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 inquire diligently the sentiments of every one, and announce to them that 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, lest haply 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 fulfil what you command.”

Chap. LXX. — 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 remembrance 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 upon 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.

Chap. LXXI. — Peter Prepares the Cæsareans 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 upon 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 Zacchæus 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. Wherefore let us see to it, that we do not, by an unreasonable affection, accomplish the will of the wicked one.

Chap. LXXII. — More than Ten Thousand Baptized.

“Meantime I shall remain with you three months, as I promised. Be ye 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 any one 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 baptized.

Chap. LXXIII. — Tidings of Simon.

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,” says he, “he asserts that the dead shall rise again, which is impossible. But if any one attempts to confute him, he is cut off by secret snares by him, through means of his attendants. Wherefore, I also,” says he, “when I had vanquished him and triumphed over him, fled for fear of his snares, lest he should destroy me by incantations, or compass my death by plots.” They intimated also that he mainly stayed at Tripolis.23 

Chap. LXXIV. — Farewell to Cæsarea.

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 Zacchæus, 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 to-morrow, with God’s will. But during the whole three months which he spent at Cæsarea, 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. 

Chap. LXXV. — Contents of Clement’s Despatches to James.

The first book,24 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 teacheth. 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 immoveable from good. Concerning these several subjects, therefore, whatever Peter discoursed at Cæsarea, according to his command, as I have said, I have sent you written in ten volumes.25 But on the next day, as had been determined, we set out from Cæsarea with some faithful men, who had resolved to accompany Peter.

FOOTNOTES

16 [The substance of chaps. 59, 60 occurs in Homily II. 33, 34, just before the postponement of the discussion with Simon. — R.]

17 [On the doctrine of pairs compare Homily II. 15, etc, 33; III. 23. — R.]

18 [This incident is narrated only in the Recognitions. R.]

19 [With the remainder of the book compare Homily III. 58-73. The resemblance is general rather than particular. — R.]

20 [In the Homilies full details are given respecting the choice of Zacchæus (who is identified with the publican in Luk_19:1-48), his unwillingness to serve; precepts are also added concerning Church officers. — R.]

21 This may he translated, “that he may partake of holy things.” Cotelerius supposes the words “holy things” to mean the body and blood of Christ.

22 [Compare with this chapter the lists in book ii. 1 and in Homily II. 1. The special significance attached to the number twelve is peculiar to this passage. — R.]

23 [In Homily III. 58 Simon is represented as doing great miracles at Tyre. Peter follows him there, but finds that he has gone. The long discussions with him are assigned to Laodicea. See Homily xvi., etc. — R.]

24 Cotelerius remarks that these ten books previously sent to James (if they ever existed) ought to be distinguished from the ten books of the Recognitions, which were addressed to the same James, but written after those now mentioned.

25 [This chapter furnishes some positive evidence that the Recognitions are based upon an earlier work. The topics here named do not correspond with those of the Homilies, except in the most general way. Hence this passage does not favour the theory that the author of the Recognitions had the Homilies before him when he wrote. Even in xvi.-xix. of the later work, which Uhlhorn regarded as the nucleus of the entire literature, the resemblances are slight. As already intimated (see Comparison chart at end of Introductory Notice), Uhlhorn has abandoned this theory.

On the other hand, the chapter bears marks of being the conclusion to a complete document. It can therefore be urged, in support of the new view of Lehmann (Die Clementiniochen Schriften, Gotha, 1869), that the Recognitions are made up of two parts (books i.-iii. iv.-x.) by two different authors, both parts being based on earlier documents. This chapter is regarded by Hilgenfeld as containing a general outline of the Kerygma Petri, a Jewish-Christian document of Roman origin. In i. 27-72 he finds a remnant of this document incorporated in the Recognitions. — R.]

Recognitions of Clement. (Cont.)

Book IV.

Chap. I. — Halt at Dora.

Having set out from Cæsarea 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 upon 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.1 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 had prepared. Then there arose a commotion in the city, and a great assemblage of persons desirous to see Peter.2 

Chap. II. — Reception in the House of Maro.

And when we had come to the house of Maro, in which preparation had been made for Peter, he turned to the crowd, and told them that he would address them the day after to-morrow. 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.

Chap. III. — 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.3 Saluting us, then, as was his wont, Peter said: “Since we are not taken up with others to-day, let us be taken up with ourselves. I shall tell you what took place at Cæsarea 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 upon, 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 they that have not waited for ;the appointed day but rather they will think that you are slighting them.”

Chap. IV. — The Harvest Plenteous.

Then Peter, filled with admiration, said:4 “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.’ (Mat_9:37,Mat_9:38) 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;’ (Luk_13:29; Mat_8:11) this also is, as yon see, in like manner fulfilled. Wherefore I entreat you, my fellow-servants and helpers, that you would learn diligently the order of preaching, and the ways of absolutions, that ye 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 fulfil His will when they have learned it. The desire, therefore, of hearing the word of God, and inquiring 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.

Chap. V. — Moses and 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. (Exo_14:31) 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 every one, 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; lest that saying of His be addressed to you which He spoke, ‘Why call ye me Lord, Lord, and do not what I say?’ (Luk_6:46) It is therefore the peculiar gift bestowed by God upon the Hebrews, that they believe Moses; and the peculiar gift bestowed upon the Gentiles is that they love Jesus. For this also the Master intimated, when He said, ‘I will confess’ to Thee, O Father, Lord of heaven and earth, because Thou hast concealed these things from the wise and prudent, and hast revealed them to babes.5 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 an one our Lord spoke, as of a rich man, ‘Who brings forth from his treasures things new and old.’ (Mat_13:52)

Chap. VI. — A Congregation.

“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 hall6 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.

Chap. VII. — 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 upon 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 entreat 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;7 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: — 

Chap. VIII. — 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 of 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.

Chap. IX. — 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 came to pass, that a life of a thousand years did not fall into the frailty of old age.

Chap. X. — 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 fulness of ease and delights, without the assignment of any works previously, and without any labours were treated as the friends of God.

Chap. XI. — 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 upon 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 came to pass, 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 benignity and abundance, as being hurtful, and introduced the way of vexation and tribulation.8 

Chap. XII. — Translation of Enoch.

“But9 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;10 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, (Gen_6:9) 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.

Chap. XIII. — Origin of Idolatry.

“But when all these things were done, men turned again to impiety;11 and on this account a law was given by God to instruct them in the manner 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, by occasion of holidays and solemnities, instituting drinkings and banquets, following pipes, and flutes, and harps, and diverse kinds of musical instruments, and indulging themselves in all kinds of drunkenness and luxury. Hence every kind of error took rise; hence they invented groves and altars, fillets and victims, and after drunkenness they were agitated as if 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.

Chap. XIV. — God Both Good and Righteous.

“Hence, since so many false and erratic religions have been introduced into the world,12 we have been sent, as good merchants, bringing unto 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 every one according to his deeds, goodness would be found to be injustice. For it were injustice if the impious and the pious were treated by Him alike.

Chap. XV. — 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 fulfil 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 hath polluted.

Chap. XVI. — 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.

Chap. XVII. — 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 ye ask, believing, ye shall receive.’ (Mat_21:22) 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.

Chap. XVIII. — 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. Wherefore 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.

Chap. XIX. — 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 every one, 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 instil 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.

Chap. XX. — 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 straightway 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 any one is more skilful, the more he will cure.

Chap. XXI. — Heathen Oracles.

“Whence it is evident 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 licence 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 patent 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 as it were seasoning to the falsehoods.

Chap. XXII. — Why They Sometimes Come True.

“But if any one 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.

Chap. XXIII — Evil Not in Substance.

“But if any one, proceeding more curiously, inquire: 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?13 To one proposing such a question, we answer that we must first of all inquire whether there is any evil in substance. And although it would be sufficient to say to him that 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.

Chap. XXIV. — 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.14 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, lest the wickedness of those who were to be should be ascribed to Him; what else would this show but unworthy suffering and unseemly 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?

Chap. XXV. — 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 behoved, 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.

Chap. XXVI. — Evil Angels 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 wise. Certain angels, having left the course of their proper order, began to favour the vices of men,15 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.

Chap. XXVII. — Ham the First Magician.

“For these and some other causes, a flood was brought upon the world,16 as we have said already, and shall say again; and all who were upon 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,16 admiring him as the first author of the magic art; trader whose name also many books on this subject exist. He therefore, being much and frequently intent upon the stars, and wishing to be esteemed a god among them, began to draw forth, as it were, 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. 

Chap. XXVIII. — Tower of Babel.

“But the foolish men who were then, whereas they ought to have abandoned the opinion which they had conceived of him, inasmuch as they had seen it confuted by his mortal punishment, extolled him the more. For raising a sepulchre 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 sepulchres, 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.

Chap. XXIX. — 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 as it were 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.

Chap. XXX. — 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 well-nigh abolished.

Chap. XXXI. — 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 every one; 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.

Chap. XXXII. — Invitation.

“Wherefore begin now with better understanding to resist yourselves in those things which you do not rightly desire;17 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 upon 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, straightway the demons, on account of their respect for our religion, began to cry out, and could not bear our presence even for a little.

Chap. XXXIII. — The Weakest Christian 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? Nay, 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 goeth; and to another, Come, and he cometh; and to another, Do this, and he doeth it;’18 and this he is able to do, not by his own power, but by the fear of Cæsar; 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 Cæsar 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.

Chap. XXXIV. — 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.19 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, Thou shall worship the Lord thy God, and Him only shalt thou serve.’20 And he, terrified by this answer, and fearing lest the true religion of the one and true God should be restored, hastened straightway 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.

Chap. XXXV. — False Apostles.

“Wherefore 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.21 For no one, unless he has gone up thither, 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 hath prepared for the marriage of His Son, and that we should give you wedding garments, that is, the grace of baptism; (Mat_22:2-14) 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.

Chap. XXXVI. — The Garments Unspotted.

“But the ways in which this garment may be spotted are these: If any one 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 any one 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 carcase which is strangled,22 and if there be aught 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,23 as we shall expound more fully to you at another time.”

Chap. XXXVII. — 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 to-morrow.” And so they departed with joy. But Peter, commanding me to withdraw a little for the purpose of prayer,24 afterwards ordered the couches to be spread in the part of the garden which was covered with shade; and every one, 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 was come, he entered his bed-chamber and went to sleep.

FOOTNOTES

1 [In books iv.-vi. the scene is laid at Tripolis. The same city is the locality to which Homilies VIII.-XI. are assigned. The intervening portion (Homilies IV.-VII.) gives the details of the journey here alluded to, telling of various discourses at Tyre. Some of the matter of these discourses occurs in the Recognitions, but under different circumstances. The heathen disputants are not the same.

The parallelisms of the portions assigned to Tripolis areas follows: book iv. has its counterpart in Homily VIII. and in much of Homily IX.; book v. has a parallel in Homily X. and in parts of XI.; book vi. in its general outline resembles Homily XI.

The discourses of the Apostle as given in the Recognitions are more orderly and logical than those in the Homilies. The views presented differ somewhat, in accordance with the general character of the two works. Much of the matter in the Recognitions occurs in a different order in the Homilies, but the internal evidence seems to point to the priority of the former. Both might be different manipulations of a common documentary source, but that theory is not necessarily applicable to these portions of the literature. — R.]

2 [“Maroones,” Homily VIII. 1. — R.]

3 [Comp. Homily VIII. 3. — R.]

4 [With chaps. 4-11 compare Homily VIII. 4-11. The correspondence is quite close. — R.]

5 Mat_11:25. [Luk_10:21; comp. Homily XVIII. 15-17. — R.]

6 Ædes, in the singular, probably a temple.

7 [In Homilies VIII. 8, 24, IX. 23, the healing takes place after the discourses. — R.]

8 [In Homily VIII. 12-16 there is inserted a curious account of the fall of man and angels, and of a race of giants. — R.]

9 (Chap. 12 has no exact parallel in the Homilies, but Homily VIII. 17 resembles it. — R.]

10 There seems to be here a mixing up of the translation of Enoch with the statement that in the days of Enos men began to call on the name of the Lord; Gen_4:26.

11 [There is a similar chapter in Homily IX. 7, but in a discourse on the following day. — R.]

12 [With chaps. 14-22 compare Homily IX. 8-18. The general outline is the same, and the resemblances quite close in the larger part of both passages. — R.]

13 [Chaps. 23-26 have no exact parallel in the Homilies; comp. book iii. 16-26. The questions of the origin of evil and of free-will are more fully treated in the Recognitions. — R.]

14 There is considerable variety of reading in this sentence, and the precise meaning is somewhat obscure. The general sense, however, is sufficiently evident, that if God had refrained from creating those who, He foresaw, would fall into evil, this would have been to subject His goodness to their evil.

15 [Comp. Homily VIII. 13. — R.]

16 [With chaps. 27-31 compare Homily X. 3-7. The resemblances are quite close. See also book i. 30, 32. R.]

17 [To chaps. 32, 33, a close parallel is found in Homily IX. 19-21. — R.]

18 Mat_8:9 [Luk_7:8 — R.]

19 [The close of this discourse, chaps. 34-37, resembles that of the first at Tripolis, in Homily VIII. 21, 24. As already indicated, much of Homily IX. finds a parallel in this book. — R.]

20 Mat_4:10. [Luk_4:8. — R.]

21 [This is peculiar in this connection. There is, at least, a suggestion of anti-Pauline spirit in its teaching. — R.]

22 [In Homily VII. 8 a similar injunction is given, at Sidon. The language in both places recalls Act_15:20 and 1Co_10:21. But most of the chapter is peculiar to the Recognitions. — R.]

23 Mat_13:23. [Comp. Mar_4:8,Mar_4:20, where the order of the numbers corresponds with that of the Recognitions. The interpretation is a fanciful one, indicating not only Judaistic legalism, but the notion of esoteric teaching. The passage shows Ebionitic tendencies. — R.]

24 Clement, being not yet baptized, is represented as not permitted to join with the disciples, even in prayer. [Comp. i. 19, ii. 70-72. This separation is indicated in the Homilies, but more emphasis is placed upon it in the Recognitions. — R.]