Concerning Free-Will.1

ORTHODOXUS. The old man of Ithaca, according to the legend of the Greeks, when he wished to hear the song of the Sirens, on account of the charm of their voluptuous voice, sailed to Sicily in bonds, and stopped up the ears of his companions; not that he grudged them the hearing, or desired to load himself with bonds, but because the consequence of those singers’ music to those who heard it was death. For such, in the opinion of the Greeks, are the charms of the Sirens. Now I am not within hearing of any such song as this; nor have I any desire to hear the Sirens who chant men’s dirges, and whose silence is more profitable to men than their voice; but I pray to enjoy the pleasure of a divine voice, which, though it be often beard, I long to hear again; not that I am overcome with the charm of a voluptuous voice, but I am being taught divine mysteries, and expect as the result, not death but eternal salvation. For the singers are not the deadly Sirens of the Greeks, but a divine choir of prophets, with whom there is no need to stop the ears of one’s companions, nor to load one’s-self with bonds, in fear of the penalty of hearing. For, in the one case, the hearer, with the entrance of the voice, ceases to live; in the other, the more he hears, the better life will he enjoy, being led onwards by a divine Spirit. Let every one come, then, and hear the divine song without any fear. There are not with us the Sirens from the shore of Sicily, nor the bonds of Ulysses, nor the wax poured melting into men’s ears; but a loosening of all bonds, and liberty to listen to every one that approaches. For it is worthy of us to hear such a song as this; and to hear such singers as these, seems to me to be a thing to be prayed for. But if one wishes to hear the choir of the apostles as well, he will find the same harmony of song. For the others sang beforehand the divine plan in a mystical manner; but these sing an interpretation of what has been mystically announced by the former. Oh, concordant harmony, composed by the Divine Spirit! Oh, the comeliness of those who sing of the mysteries of God! Oh, that I also may join in these songs in my prayer. Let us then also sing the like song, and raise the hymn to the Holy Father, glorifying in the Spirit Jesus, who is in His bosom. (Joh_1:18)

Shun not, man, a spiritual hymn, nor be ill-disposed to listen to it. Death belongs not to it; a story of salvation is our song. Already I seem to taste better enjoyments, as I discourse on such subjects as these; and especially when there is before me such a flowering meadow, that is to say, our assembly of those who unite in singing and hearing the divine mysteries. Wherefore I dare to ask you to listen to me with ears free from all envy, without imitating the jealousy of Cain, (Gen_4:5) or persecuting your brother, like Esau, (Gen_27:41) or approving the brethren of Joseph, (Gen_37:4) because they, hated their brother on account of his words; but differing far from all these, insomuch that each of you is used to speak the mind of his neighbour. And, on this account, there is no evil jealousy among you, as ye have undertaken to supply your brother’s deficiencies. O noble audience, and venerable company, and spiritual food! That I may ever have a right to share in such pleasures, be this my prayer!

VALENTINIAN. As I was walking yesterday evening, my friend, along the shore of the sea, and was gazing on it somewhat intently, I saw an extraordinary instance of divine power, and a work of art produced by wise science, if at least such a thing may be called a work of art. For as that verse of Homer2 says, — 

“As when two adverse winds blowing from Thrace,

Boreas and Zephyrus, the fishy deep

Vex sudden, all around, the sable flood

High curled, flings forth the salt weed on the shore;” — 

So it seemed to me to have happened yesterday. For I saw waves very like mountain-tops, and, so to speak, reaching up to heaven itself. Whence I expected nothing else but that the whole land would be deluged, and I began to form in my mind a place of escape, and a Noah’s ark. But it was not as I thought; for, just as the sea rose to a crest, it broke up again into itself, without overstepping its own limits, having, so to speak, a feeling of awe for a divine decree. (Job_38:11) And as oftentimes a servant, compelled by his master to do something against his will, obeys the command through fear, while he dares not say a word of what he suffers in his unwillingness to do it, but, full of rage, mutters to himself, — somewhat so it appeared to me that the sea, as if enraged and confining its awe within itself, kept itself under, as not willing to let its Master perceive its anger.

On these occurrences I began to gaze in silence, and wished to measure in my mind the heaven and its sphere. I began to inquire whence it rises and where it sets; also what sort of motion it had — whether a progressive one, that is to say, one from place to place, or a revolving one; and, besides, how its movement is continued. And, of a truth, it seemed worth while to inquire also about the sun, — what is the manner of his being set in the heaven; also what is the orbit he traverses; also whither it is that, after a short time, he retires; and why it is that even he does not go out of his proper course: but he, too, as one may say, is observing a commandment of a higher power, and appears with us just when he is allowed to do so, and departs as if he were called away.

So, as I was investigating these things, I saw that the sunshine was departing, and the daylight failing, and that immediately darkness came on; and the sun was succeeded by the moon, who, at her first rising, was not of full size, but after advancing in her course presented a larger appearance. And I did not cease inquiring about her also, but examined the cause of her waning and waxing, and why it is that she, too, observes the revolution of days; and it seemed to me from all this that there is a divine government and power controlling the whole, which we may justly call God.

And thereupon I began to praise the Creator, as I saw the earth fast fixed, and living creatures in such variety, and the blossoms of plants with their many hues. But my mind did not rest upon these things alone; but thereupon I began to inquire whence they have their origin — whether from some source eternally co-existent with God, or from Himself alone, none co-existing with Him; for that He has made nothing out of that which has no existence appeared to me the right view to take, unless my reason were altogether untrustworthy. For it is the nature of things which come into being to derive their origin from what is already existing. And it seemed to me that it might be said with equal truth, that nothing is eternally co-existent with God distinct from Himself, but that whatever exists has its origin from Him, and I was persuaded of this .also by the undeniable disposition of the elements, and by the orderly arrangement of nature about them.

So, with some such thoughts of the fair order of things, I returned home. But on the day following, that is today, as I came I saw two beings of the same race — I mean men — striking and abusing one another; and another, again, wishing to strip his neighbour. And now some began to venture upon a more terrible deed; for one stripped a corpse, and exposed again to the light of day a body that had been once hidden in the earth, and treated a form like his own with such insult as to leave the corpse to be food for dogs; while another bared his sword, and attacked a man like himself. And he wanted to procure safety by flight; but the other ceased not from pursuing, nor would control his anger. And why should I say more? It is enough that be attacked him, and at once smote him with his sword. So the wounded man became a suppliant to his fellow, and spread out his hands in supplication, and was willing to give up his clothing, and only made a claim for life. But the other did not subdue his anger, nor pity his fellowman, nor would he see his own image in the being before him; but, like a wild beast, made preparations with his sword for feeding upon him. And now he was even putting his mouth to the body so like his own, such was the extent of his rage. And there was to be seen one man suffering injurious treatment, and another forthwith stripping him, and not even covering with earth the body which he denuded of clothing. But, in addition to these, there was another who, robbing others of their marriage rights, wanted to insult his neighbour’s wife, and urged her to turn to unlawful embraces, not wishing her husband to be father to a child of his own.

After that I began to believe the tragedies, and thought that the dinner of Thyestes had really taken place; and believed in the unlawful lust of Oinomaos, nor doubted of the strife in which brother drew the sword on brother.

So, after beholding such things as these, I began to inquire whence they arise, and what is their origin, and who is the author of such devices against men, whence came their discovery, and who is the teacher of them. Now to dare to say that God was the author of these things was impossible; for surely it could not even be said that they have from Him their substance, or their existence. For how were it possible to entertain these thoughts of God? For He is good, and the Creator of what is excellent, and to Him belongs nothing bad. Nay, it is His nature to take no pleasure in such things; but He forbids their production, and rejects those who delight in them, but admits into His presence those who avoid them. And how could it be anything but absurd to call God the maker of these things of which He disapproves? For He would not wish them not to be, if He had first been their creator; and He wishes those who approach Him to be imitators of Him.

Wherefore it seemed to me unreasonable to attribute these things to God, or to speak of them as having sprung from Him; though it must certainly be granted that it is possible for something to come into existence out of what has no existence, in case He made what is evil. For He who brought them into existence out of non-existence would not reduce them to the loss of it. And again, it must be said that there was once a time when God took pleasure in evil things, which now is not the case. Wherefore it seems to me impossible to say this of God. For it is unsuitable to His nature to attach this to Him. Wherefore it seemed to me that there is co-existent with Him somewhat which has the name of matter, from which He formed existing things, distinguishing between them with wise art, and arranging them in a fair order, from which also evil things seem to have come into being. For as this matter was without quality or form, and, besides this, was borne about without order, and was untouched by divine art, God bore no grudge against it, nor left it to be continually thus borne about, but began to work upon it, and wished to separate its best parts from its worst, and thus made all that it was fitting for God to make out of it; but so much of it as was like lees, so to speak, this being unfitted for being made into anything, He left as it was, since it was of no use to Him; and from this it seems to me that what is evil has now streamed down among men. This seemed to me the right view to take of these things. But, my friend, if you think that anything I have said is wrong, mention it, for I exceedingly desire to hear about these things.

ORTHODOXUS. I appreciate your readiness, my friend, and applaud your zeal about the subject; and as for the opinion which you have expressed respecting existing things, to the effect that God made them out of some underlying substance, I do not altogether find fault with it. For, truly, the origin of evil is a subject that has called out opinions from many men.3 Before you and me, no doubt, there have been many able men who have made the most searching inquiry into the matter. And some of them expressed the same opinion as you did, but others again represented God as the creator of these things, fearing to allow the existence of substance as coeval with Him; while the former, from fear of saying that God was the author of evil, thought fit to represent matter as coeval with Him.4 And it was the fate of both of these to fail to speak rightly on the subject, in consequence of their fear of God not being in agreement with an accurate knowledge of the truth.

But others declined to inquire about such a question at all, on the ground that such an inquiry is endless. As for me, however, my connection with you in friendship does not allow me to decline the subject of inquiry, especially when you announce your own purpose, that you are not swayed by prejudice, — although you had your opinion about the condition of things derived from your conjectures, — but say that you are confirmed in a desire of knowing the truth.

Wherefore I will willingly turn to the discussion of the question. But I wish this companion of mine here to listen to our conversation.5 For, indeed, he seems to have much the same opinions about these things as you have, wherefore I wish that you should both have a share in the discussion. For whatever I should say to you, situated as you are, I shall say just as much to him. If, then, you are indulgent enough to think I speak truly on this great subject, give an answer to each question I ask; for the result of this will be that you will gain a knowledge of the truth, and I shall not carry on my discussion with you at random.

VALENTINIAN. I am ready to do as you say; and therefore be quite ready to ask those questions from which you think I may be able to gain an accurate knowledge of this important subject. For the object which I have set before myself is not the base one of gaining a victory, but that of becoming thoroughly acquainted with the truth. Wherefore apply yourself to the rest of the discussion.

ORTHODOXUS. Well, then, I do not suppose you are ignorant that it is impossible for two uncreated things to exist together, although you seem to have expressed nearly as much as this in an earlier part of the conversation. Assuredly we must of necessity say one of two things: either that God is separate from matter, or, on the other hand, that He is inseparable from it. If, then, one would say that they are united, he will say that that which is uncreated is one only, for each of the things spoken of will be a part of the other; and as they are parts of each other, there will not be two uncreated things, but one composed of different elements. For we do not, because a man has different members, break him up into many beings. But, as the demands of reason require, we say that a single being, man, of many parts, has been created by God. So it is necessary, if God be not separate from matter, to say that that which is uncreated is one only; but if one shall say that He is separate, there must necessarily he something intermediate between the two, which makes their separation evident. For it is impossible to estimate the distance of one thing from another, unless there be something else with which the distance between them may be compared. And this holds good, not only as far as the instance before us, but also to any number of others. For the argument which we advanced in the case of two uncreated things would of necessity be of equal force, were the uncreated things granted to be three in number. For I should ask also respecting them, whether they are separate from each other, or, on the other hand, are united each to its neighbour. For if any one resolve to say that they are united, he will be told the same as before; if, again, that they are separate, he will not escape the necessary existence of that which separates them.

If, then, any one were to say that there is a third account which might fitly be given of uncreated things, namely, that neither is God separate from matter, nor, again, are they united as part of a whole; but that God is locally situate in matter, and matter in God, he must be told as the consequence,6 that if we say that God is placed in matter, we must of necessity say that He is contained within limits, and circumscribed by matter. But then He must, equally with matter, be carried about without order. And that He rests not, nor remains by Himself, is a necessary result of that in which He is being carried, now this way, and now that. And besides this, we must say that God was in worse case still.

For if matter were once without order, and He, determining to change it for the better, put it into order, there was a time when God was in that which had no order. And I might fairly ask this question also, whether God filled matter completely, or existed in some part of it. For if one resolve to say that God was in some part of matter, how far smaller than matter does he make Him; that is, if a part of it contained God altogether. But if he were to say that He is in all of it, and is extended through the whole of matter, he must tell us how He wrought upon it. For we must say that there was a sort of contraction of God, which being effected, He wrought upon that from which He was withdrawn, or else that He wrought in union with matter, without having a place of withdrawal. But if any one say that matter is in God, there is equal need of inquiry, namely, whether it is by His being separated from Himself, and as creatures exist in the air, by His being divided and parted for the reception of the beings that are in Him; or whether it is locally situated, that is to say, as water in land; for if we were to say, as in the air, we must say that God is divisible; but if, as water in earth, — since matter was without order and arrangement, and besides, contained what was evil, — we must say, that in God were to be found the disorderly and the evil. Now this seems to me an unbecoming conclusion, nay, more a dangerous one. For you wish for the existence of matter, that you may avoid saying that God is the author of evil; and, determining to avoid this, you say that He is the receptacle of evil. If, then, under the supposition that matter is separate from created substances, you had said that it is uncreated, I should have said much about it, to prove that it is impossible for it to be uncreated; but since you say that the question of the origin of evil is the cause of this supposition, it therefore seems to me right to proceed to inquire into this. For when it is clearly stated how evil exists, and that it is not possible to say that God is the cause of evil, because of matter being subject to Him, it seems to me to destroy such a supposition, to remark, that if God created the qualities which did not exist, He equally created the substances.7 Do you say then, that there co-exists with God matter without qualities out of which He formed the beginning of this world?

VALENTINIAN. So I think.

ORTHODOXUS. If, then, matter had no qualities, and the world were produced by God, and qualities exist in the world, then God is the maker of qualities?

VALENTINIAN. It is so.

ORTHODOXUS. Now, as I heard you say some time ago that it is impossible for anything to conic into being out of that which has no existence, answer my question: Do you think that the qualities of the world were not produced out of any existing qualities?

VALENTINIAN. I do.

ORTHODOXUS. And that they are something distinct from substances?

VALENTINIAN. Yes.

ORTHODOXUS. If, then, qualities were neither made by God out of any ready at hand, nor derive their existence from substances, because they are not substances. we must say that they were produced by God out of what had no existence. Wherefore I thought you spoke extravagantly in saying that it was impossible to suppose that anything was produced by God out of what did not exist.

But let our discussion of this matter stand thus. For truly we see among ourselves men making things out of what does not exist, although they seem for the most part to be making them with something. As, for instance, we may have an example in the case of architects; for they truly do not make cities out of cities, nor in like manner temples out of temples.8

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But if, because substances underlie these things, you think that the builders make them out of what does exist, you are mistaken in your calculation. For it is not the substance which makes the city or the temples, but art applied to substance. And this art is not produced out of some art which lies in the substances themselves, but from that which is not in them.

But you seem likely to meet me with this argument: that the artificer makes the art which is connected with the substance out of the art which he has. Now I think it is a good reply to this to say, that in man it is not produced from any art lying beneath; for it is not to be granted that substance by itself is art. For art is in the class of accidents, and is one of the things that have an existence only when they are employed about some substance. For man will exist even without the art of building, but it will have no existence unless man be previously in being. Whence we must say that it is in the nature of things for arts to be produced in men out of what has no existence. If, then, we have shown that this is so in the case of men, why was it improper to say that God is able to make not only qualities, but also substances, out of that which has no existence? For as it appears possible for something to be produced out of what exists not, it is evident that this is the case with substances. To return to the question of evil. Do you think evil comes under the head of substances, or of qualities of substances?

VALENTINIAN. Of qualities.

ORTHODOXUS. But matter was found to be without quality or form?

VALENTINIAN. It was.

ORTHODOXUS. Well, then, the connection of these names with substance is owing to its accidents. For murder is not a substance, nor is any other evil; but the substance receives a cognate name from putting it into practice. For a man is not (spoken of as) murder, but by committing it he receives the derived name of murderer, without being himself murder; and, to speak concisely, no other evil is a substance; but by practising any evil, it can be called evil. Similarly consider, if you imagine anything else to be the cause of evil to men, that it too is evil by reason of its acting by them, and suggesting the committal of evil. For a man is evil in consequence of his actions. For he is said to be evil, because he is the doer of evil. Now what a man does, is not the man himself, but his activity, and it is from his actions that he receives the title of evil. For if we were to say that he is that which he does, and he commits murders, adulteries, and such-like, he will be all these. Now if he is these, then when they are produced he has an existence, but when they are not, he too ceases to be. Now these things are produced by men. Men then will be the authors of them, and the causes of their existing or not existing. But if each man is evil in consequence of what he practises, and what he practises has an origin, he also made a beginning in evil, and evil too had a beginning. Now if this is the case, no one is without a beginning in evil, nor are evil things without an origin.

VALENTINIAN. Well, my friend, you seem to me to have argued sufficiently against the other side. For you appeared to draw right conclusions from the premises which we granted to the discussion. For truly if matter is without qualities, then God is the maker of qualities; and if evils are qualities, God will be the author of evils. But it seems to me false to say that matter is without qualities; for it cannot be said respecting any substance that it is without qualities. But indeed, in the very act of saying that it is without qualities, you declare that it has a quality, by describing the character of matter, which is a kind of quality. Therefore, if you please, begin the discussion from the beginning; for it seems to me that matter never began to have qualities. For such being the case, I assert, my friend, that evil arises from its emanation.

ORTHODOXUS. If matter were possessed of qualities from eternity, of what will God be the creator? For if we say substances, we speak of them as pre-existing; if, again, we say qualities, these too are declared to have an existence. Since, then, both substances and qualities exist, it seems to me superfluous to call God a creator. But answer me a question. In what way do you say that God was a creator? Was it by changing the existence of those substances into non-existence, or by changing the qualities while He preserved the substances?

VALENTINIAN. I think that there was no change of the substances, but only of the qualities; and in respect to these we call God a creator. And just as if one might chance to say that a house was made of stones, it cannot be said of them that they do not still continue stones in substance, because they are called a house; for I affirm that the house is made by the quality of construction. So I think that God, while substance remained, produced a change of its qualifies, by reason of which I say that this world was made by God.

ORTHODOXUS. Do you think, too, that evil is among the qualities of substances? 

VALENTINIAN. I do.

ORTHODOXUS. And were these qualities in matter from the first, or had they a beginning?

VALENTINIAN. I say that these qualities were eternally co-existent with matter.

ORTHODOXUS. But do you not say that God has made a change in the qualities?

VALENTINIAN. I do say this.

ORTHODOXUS. For the better?

VALENTINIAN. I think so.

ORTHODOXUS. If, then, evil is among the qualities of matter, and its qualities were changed by God for the better, the inquiry must be made whence evil arose. For either all of them, being evil, underwent a change for the better, or some of them being evil, and some not, the evil ones were not changed for the better; but the rest, as far as they were found superior, were changed by God for the sake of order.

VALENTINIAN. That is the opinion I held from the beginning.

ORTHODOXUS. How, then, do you say it was that He left the qualities of evil as they were? Was it that He was able to do away with them, or that, though He wished to do so, He was unable? For if you say that He was able, but disinclined to do so, He must be the author of these things; because, while He had power to bring evil to an end, He allowed it to remain as it was, especially when He had begun to work upon matter. For if He had had nothing at all to do with matter, He would not have been the author of what He allowed to remain. But since He works upon a part of it, and leaves a part of it to itself, while He has power to change it for the better, I think He is the author of evil, since He left part of matter in its vileness. He wrought then for the ruin of a part; and, in this respect, it seems to me that this part was chiefly injured by His arranging it in matter, so that it became partaker of evil. For before matter was put in order, it was without the perception of evil; but now each of its parts has the capacity of perceiving evil. Now, take an example in the case of man. Previously to becoming a living creature, he was insensible to evil; but from the time when he is fashioned by God into the form of man, he gains the perception of approaching evil. So this act of God, which you say was done for the benefit of matter, is found to have happened to it rather for the worse. But if you say that God was not able to stop evil, does the impossibility result from His being naturally weak, or from His being overcome by fear, and in subjection to some more powerful being? See which of these you would like to attribute to the almighty and good God. But, again, answer me about matter. Is matter simple or compound? For if matter be simple and uniform, and the universe compound, and composed of different substances, it is impossible to say that it is made of matter, because compound things cannot be composed of one pure and simple ingredient. For composition indicates the mixture of several simple things. But if, on the other hand, you say that matter is compound, it has been entirely composed of simple elements, and they were once each separately simple, and by their composition matter was produced; for compound things derive their composition from simple things. So there was once a time when matter did not exist — that is to say, before the combination of the simple elements. But if there was once a time when matter did not exist, and there was never a time when what is uncreated did not exist, then matter is not uncreated. And from this it follows that there are many things which are uncreated. For if God were uncreated, and the simple elements of which matter was composed were uncreated, the number of the uncreated would be more than two. But to omit inquiring what are the simple elements, matter or form — for this would be followed by many absurdities — let me ask, do you think that nothing that exists is contrary to itself?

VALENTINIAN. I do.

ORTHODOXUS. Yet water is contrary to fire, and darkness to light, and heat to cold, and moisture to dryness.

VALENTINIAN. I think it is.

ORTHODOXUS. If, then, nothing that exists is contrary to itself, and these are contrary to one another, they will not be one and the same matter — no, nor formed from one and the same matter. But, again, I wish to ask, do you think that the parts of a thing are not destructive of one another?

VALENTINIAN. I do.

ORTHODOXUS. And that fire and water, and the rest likewise, are parts of matter?

VALENTINIAN. I hold them to be so.

ORTHODOXUS. Why, then, do you not think that water is destructive of fire, and light of darkness, and so on with the rest?

VALENTINIAN. I do.

ORTHODOXUS. Then, if parts of a thing are not destructive of one another, and these are found to be so, they will not be parts of the same thing. But if they are not parts of the same thing, they will not be parts of one and the same matter. And, indeed, they will not be matter either, because nothing that exists is destructive of itself. And this being the case with the contraries, it is shown that they are not matter. This is enough on the subject of matter.

Now we must come to the examination of evils, and must necessarily inquire into the evils among men. As to these, are they forms of the principle of evil, or parts of it? If forms, evil will not have a separate existence distinct from them, because the species are to be sought for in the forms, and underlie them. But if this is the case, evil has an origin. For its forms are shown to have an origin — such as murder, and adultery, and the like. But if you will have them to be parts of some principle of evil, and they have an origin, it also must have an origin. For those things whose parts have an origin, are of necessity originated likewise. For the whole consists of parts. And the whole will not exist if the parts do not, though there may be some parts, even if the whole be not there.

Now there is nothing existing of which one part is originated, and another part not. But if I were even to grant this, then there was a time when evil was not complete, namely, before matter was wrought by God. And it attains completeness when man is produced by God; for man is the maker of the parts of evil. And from this it follows that the cause of evil being complete, is God the Creator, which it is impious to say. But if you say that evil is neither of the things supposed, but is the doing of something evil, you declare that it has an origin. For the doing of a thing makes the beginning of its existence. And besides this, you have nothing further to pronounce evil. For what other action have you to point out as such, except what happens among men? Now, it has been already shown that he who acts is not evil according to his being, but in accordance with his evil doing.

Because there is nothing evil by nature, but it is by use that evil things become such. So I say, says he, that man was made with a free-will, not as if there were already evil in existence, which he had the power of choosing if he wished, but on account of his capacity of obeying or disobeying God.

For this was the meaning of the gift of Free Will. And man after his creation receives a commandment from God; and from this at once rises evil, for he does not obey the divine command; and this alone is evil, namely, disobedience, which had a beginning.

*****

For man9 received power, and enslaved himself, not because he was overpowered by the irresistible tendencies of his nature, nor because the capacity with which he was gifted deprived him of what was better for him; for it was for the sake of this that I say he was endowed with it (but he received the power above mentioned), in order that he may obtain an addition to what he already possesses, which accrues to him from the Superior Being in consequence of his obedience, and is demanded as a debt from his Maker. For I say that man was made not for destruction, but for better things. For if he were made as any of the elements, or those things which render a similar service to God, he would cease to receive a reward befitting deliberate choice, and would be like an instrument of the maker; and it would be unreasonable for him to suffer blame for his wrong-doings, for the real author of them is the one by whom he is used. But man did not understand better things, since he did not know the author (of his existence), but only the object for which he was made. I say therefore that God, purposing thus to honour man, and to grant him an understanding of better things, has given him the power of being able to do what he wishes, and commends the employment of his power for better things; not that He deprives him I again of free-will, but wishes to deprives him again of free-will, but wishes to point out the better way. For the power is present with him, and he receives the commandment; but God exhorts him to turn his power of choice to better things. For as a father exhorts his son, who has power to learn his lessons, to give more attention to them inasmuch as, while he points out this as the better course, he does not deprive his son of the power which he possessed, even if he be not inclined to learn willingly; so I do not think that God, while He urges on man to obey His commands, deprives him of the power of purposing and withholding obedience. For He points out the cause of His giving this advice, in that He does not deprive him of the power. But He gives commands, in order that man may be able to enjoy better things. For this is the consequence of obeying the commands of God. So that He does not give commands in order to take away the power which He has given, but in order that a better gift may be bestowed, as to one worthy of attaining greater things, in return for his having rendered obedience to God, while he had power to withhold it. I say that man was made with free-will, not as if there were already existing same evil, which he had the power of choosing if he wished, . . . but that the power of obeying and disobeying God is the only cause.10

For this was the object to be obtained by free-will. And man after his creation receives a commandment from God, and from this at once rises evil; for he does not obey the divine command, and this alone is evil, namely, disobedience, which had a beginning. For no one has it in his power to say that it is without an origin, when its author had an origin. But you will be sure to ask whence arose this disobedience. It is clearly recorded in Holy Scripture, by which I am enabled to say that man was not made by God in this condition, but that he has come to it by some teaching. For man did not receive such a nature as this. For if it were the case that his nature was such, this would not have come upon him by teaching. Now one says in Holy Writ, that “man has learnt (evil).” (Jer_13:23) I say, then, that disobedience to God is taught. For this alone is evil which is produced in opposition to the purpose of God, for man would not learn evil by itself. He, then, who teaches evil is the Serpent.

*****

For my part, I said that the beginning of evil was envy, and that it arose from man’s being distinguished by God with higher honour. Now evil is disobedience to the commandment of God. 

FOOTNOTES

1 [This debate between Orthodoxus and a Valentinian reminds us of the Octavius of Minucius Felix, vol. iv.]

2 Iliad, ix. 4, H. (Cowper’s Tr.).

3 [See the essay of Archbishop King On the Origin of Evil, ed. Cambridge, 1739. Law’s annotations in this edition are valuable. See also Dr. Bledsoe, Theodicy, and Elucidation VIII. p. 522, vol. 2., this series. Of Leibnitz (refuting Bayle), no need to speak here. Comp. Addison, Spectator, Nos. 237 and 519; also Parnell’s Hermit; also Jer_12:1.]

4 The reader will here naturally think of the great and long-continued Manichaean controversy. — Tr.

5 [See Routh, R. S., tom. ii. p. 98, and note p. 115, and all Routh’s notes on Maximus, the original of Methodius, of whom see Eusebius, H. E., book v. cap. 27.]

6 Jahn’s reading is here followed.

7 The text is here in an uncertain state. Cf. Migne and Jahn.

8 Imperfect. The rest from the Bibliotheca of Photius.

9 The whole of this work, as preserved, is in a very fragmentary state. We have followed Migne in general, as his edition is most widely known, and but little is gained by adopting Jahn’s, which is somewhat more complete. — Tr.

10 Of the bestowal of free-will.

From the Discourse on the Resurrection.1

Part I.

I. God did not make evil,2 nor is He at all in any way the author of evil; but whatever failed to keep the law, which He in all justice ordained, after being made by Him with the faculty of free-will, for the purpose of guarding and keeping it, is called evil. Now it is the gravest fault to disobey God, by overstepping the bounds of that righteousness which is consistent with free-will.

II. Now the question has already been raised,3 and answered,4 that the “coats of skins” (Gen_3:21) are not bodies. Nevertheless, let us speak of it again, for it is not enough to have mentioned it once. Before the preparation of these coats of skins, the first man himself acknowledges that he has both bones and flesh; for when he saw the woman brought to him: “This is now,” he cried, (Gen_2:23, Gen_2:24) “bone of my bone and flesh of my flesh.” And again: She shall be called Woman, because she was taken out of man.5 For this cause shall unto his wife, and they two shall be one flesh.” For I cannot endure the trifling of some who shamelessly do violence to Scripture, in order that their opinion, that the resurrection is without flesh, may find support; supposing rational bones and flesh, and in different ways changing it backwards and forwards by allegorizing. And Christ confirms the taking of these things as they are written, when, to the question of the Pharisees about putting away a wife, He answers: “Have ye not read that He which made them at the beginning made them male and female; and said, For this cause shall a man leave his father,” (Mat_19:4, Mat_19:5) and so on.

III. But it is evidently absurd to think that the body will not co-exist with the soul in the eternal state, because it is a bond and fetters; in order that, according to their view, we who are to live in the kingdom of light may not be for ever condemned to be bondmen of corruption. For as the question has been sufficiently solved, and the statement refitted in which they defined the flesh to be the soul’s chain, the argument also is destroyed, that the flesh will not rise again, lest, if we resume it, we be prisoners in the kingdom of light.

IV. In order, then, that man might not be an undying or ever-living evil, as would have been the case if sin were dominant within him, as it had sprung up in an immortal body, and was provided with immortal sustenance, God for this cause pronounced him mortal, and clothed him with mortality. For this is what was meant by the coats of skins, in order that, by the dissolution of the body, sin might be altogether destroyed from the very roots, that there might not be left even the smallest particle of root from which new shoots of sin might again burst forth.

V. For as a fig-tree, which has grown in the splendid buildings6 of a temple, and has reached a great size, and is spread over all the joints of the stones with thickly-branching roots, ceases not to grow, till, by the loosening of the stones from the place in which it sprung up, it is altogether torn away; for it is possible for the stones to be fitted into their own places, when the fig tree is taken away, so that the temple may be preserved, having no longer to support what was the cause of its own destruction; while the fig-tree, torn away by the roots, dies; in the same way also, God, the builder, checked by the seasonable application of death, His own temple, man, when he had fostered sin, like a wild fig-tree, “killing,” (Deu_32:39) in the words of Scripture, “and making alive,” in order that the flesh, after sin is withered and dead, may, like a restored temple. be raised up again with the same parts, uninjured and immortal, while sin is utterly and entirely destroyed. For while the body still lives, before it has passed through death, sin must also live with it, as it has its roots concealed within us even though it be externally checked by the wounds inflicted by corrections and warnings; since, otherwise, it would not happen that we do wrong after baptism, as we should be entirely and absolutely free from sin. But now, even after believing, and after the time of being touched by the water of sanctification, we are oftentimes found in sin. For no one can boast of being so free from sin as not even to have an evil thought. So that it is come to pass that sin is now restrained and lulled to sleep by faith, so that it does not produce injurious fruits, but yet is not torn up by the roots. For the present we restrain its sprouts, such as evil imaginations, “test any root of bitterness springing up trouble” (Heb_12:15) us, not suffering its leaves to unclose and open into shoots; while the Word, like an axe, cuts at its roots which grow below. But hereafter the very thought of evil will disappear.

VI. But come now, since there is need of many examples in matters of this kind, let us examine them particularly from this point of view, without desisting till our argument ends in clearer explanation and proof. It appears, then, as if an eminent craftsman were to cast over again a noble image, wrought by himself of gold or other material, and beautifully proportioned in all its members, upon his suddenly perceiving that it had been mutilated by some infamous man, who, too envious to endure the image being beautiful, spoiled it, and thus enjoyed the empty pleasure of indulged jealousy. For take notice, most wise Aglaophon, that, if the artificer wish that that upon which he has bestowed so much pains and care and labour, shall be quite free from injury, he will be impelled to melt it down, and restore it to its former condition. But if he should not cast it afresh, nor reconstruct it, but allow it to remain as it is, repairing and restoring it, it must be that the image, being passed through the fire and forged, cannot any longer be preserved unchanged, but will be altered and wasted. Wherefore, if be should wish it to be perfectly beautiful and faultless, it must be broken up and recast, in order that all the disfigurements and mutilations inflicted upon it by treachery and envy, may be got rid of by the breaking up and recasting of it, while the image is restored again uninjured and unalloyed to the same form as before, and made as like itself as possible. For it is impossible for an image under the hands of the original artist to be lost, even if it be melted down again, for it may be restored; but it is possible for blemishes and injuries to be put off, for they melt away and cannot be restored; because in every work of art the best craftsman looks not for blemish or failure, but for symmetry and correctness in his work. Now God’s plan seems to me to have been the same as that which prevails among ourselves. For seeing man, His fairest work, corrupted by envious treachery, He could not endure, with His love for man to leave him in such a condition, lest he should be for ever faulty, and bear the blame to eternity; but dissolved him again into his original materials, in order that, by remodelling, all the blemishes in him might waste, away and disappear. For the melting down of the statue in the former case corresponds to the death and dissolution of the body in the latter, and the remoulding of the material in the former, to the resurrection after death in the latter; as also saith the prophet Jeremiah, for he addresses the Jews in these words, “And I went down to the potter’s house; and, behold, he wrought a work upon the stones. And the vessel which he made in his hands was broken; and again he made another vessel, as it pleased him to make it. And the word of the Lord came to me, saying, Cannot I do to you as this potter, O house of Israel? Behold, as the clay of the potter are ye in my hands.” (Jer_18:3-6)

VII. For I call your attention to this, that, as I said, after man’s transgression the Great Hand was not content to leave as a trophy of victory its own work, debased by the Evil One, who wickedly injured it from motives of envy; but moistened and reduced it to clay, as a potter breaks up a vessel, that by the remodelling of it all the blemishes and bruises in it may disappear, and it may be made afresh faultless and pleasing.

VIII. But it is not satisfactory to say that the universe will be utterly destroyed, and sea and air and sky will be no longer. For the whole world will be deluged with fire from heaven, and burnt for the purpose of purification and renewal; it will not, however, come to complete ruin and corruption. For if it were better for the world not to be than to be, why did God, in making the world, take the worse course? But God did not work in vain, or do that which was worst. God therefore ordered the creation with a view to its existence and continuance, as also the Book of Wisdom confirms, saying, “For God created all things that they might have their being; and the generations of the world were healthful, and there is no poison of destruction in them.” (Wis. 1:14) And Paul clearly testifies this, saying, “For the earnest expectation of the creature7 waiteth for the manifestation of the sons of God. For the creature7 was made subject to vanity, not willingly, but by reason of him that subjected the same in hope: because the creature7 itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” (Rom_8:19-21) For the creation was made subject to vanity, he says, and he expects that it will be set free from such servitude, as he intends to call this world by the name of creation. For it is not what is unseen but what is seen that is subject to corruption. The creation, then, after being restored to a better and more seemly state, remains, rejoicing and exulting over the children of God at the resurrection; for whose sake it now groans and travails,8 waiting itself also for our redemption from the corruption of the body, that, when we have risen and shaken off the mortality of the flesh, according to that which is written, “Shake off the dust, and arise, and sit down, O Jerusalem,” (Isa_52:2) and have been set free from sin, it also shall be freed from corruption and be subject no longer to vanity, but to righteousness. Isaiah says, too, “For as the new heaven and the new earth which I make, remaineth before me, saith the Lord, so shall your seed and your name be;” (Isa_66:22) and again, “Thus saith the Lord that created the heaven, it is He who prepared the earth and created it, He determined it; He created it not in vain, but formed it to be inhabited.” (Isa_45:18) For in reality God did not establish the universe in vain, or to no purpose but destruction, as those weak-minded men say, but to exist, and be inhabited, and continue. Wherefore the earth and the heaven must exist again after the conflagration and shaking of all things.

IX. But if our opponents say, How then is it, if the universe be not destroyed, that the Lord says that “heaven and earth shall pass away;” (Mat_24:35) and the prophet, that “the heaven shall perish as smoke, and the earth shall grow old as a garment;” (Isa_51:6) we answer, because it is usual for the Scriptures to call the change of the world from its present condition to a better and more glorious one, destruction; as its earlier form is lost in the change of all things to a state of greater splendour; for there is no contradiction nor absurdity in the Holy Scriptures. For not “the world” but the “fashion of this world” passeth away, (1Co_7:31) it is said; so it is usual for the Scriptures to call the change from an earlier form to a better and more comely state, destruction; just as when one calls by the name of destruction the change from a childish form into a perfect man, as the stature of the child is turned into manly size and beauty. We may expect that the creation will pass away, as if it were to perish in the burning, in order that it may be renewed, not however that it will be destroyed, that we who are renewed may dwell in a renewed world without taste of sorrow; according as it is said, “When Thou lettest Thy breath go forth, they shall be made, and Thou shalt renew the face of the earth;” (Psa_104:30) God henceforth providing for the due temperature of that which surrounds it. For as the earth is to exist after the present age,9 there must be by all means inhabitants for it, who shall no longer be liable to death, nor shall marry, nor beget children, but live in all happiness, like the angels, without change or decay. Wherefore it is silly to discuss in what way of life our bodies will then exist, if there is no longer air, nor earth, nor anything else.

X. But in addition to what has been said, there is this point worth consideration, since it misleads very much, if we may be outspoken about matters of such importance, Aglaophon For you said that the Lord declared plainly10 that those who shall obtain the resurrection shall then be as the angels. (Mat_22:30) You brought this objection: The angels, being without flesh, are on this account in the utmost happiness and glory. We must then, as we are to be made equal to the angels, be like them stripped of flesh, and be angels. But you overlooked this, my excellent friend, that He who created and set in order the universe out of nothing, ordained the nature of immortal beings to be distributed not only among angels and ministers, but also among principalities, and thrones, and powers. For the race of angels is one, and that of principalities and powers another; because immortal beings are not all of one order, and constitution, and tribe, and family, but there are differences of race and tribe. And neither do the cherubim, departing from their own nature, assume the form of angels; nor, again, do angels assume the form of the others. For they cannot be anything but what they are and have been made. Moreover, man also having been appointed by the original order of things to inhabit the world, and to rule over all that is in it, when he is immortal, will never be changed from being a man into the form either of angels or any other; for neither do angels undergo a change from their original form to another. For Christ at His coming did not proclaim that the human nature should, when it is immortal, be remoulded or transformed into another nature, but into what it was before the fall. For each one among created things must remain in its own proper place, that none may be wanting to any, but all may be full: heaven of angels, thrones of powers, luminaries of ministers; and the more divine spots, and the undefiled and untainted luminaries, with seraphim, who attend the Supreme Council, and uphold the universe; and the world of men. For if we granted that men are changed into angels, it would follow that we say that angels also are changed into powers, and these into one thing and the other, until our argument proceed too far for safety.

XI. Neither did God, as if He had made man badly, or committed a mistake in the formation of him, determine afterwards to make an angel, repenting of His work, as the worst of craftsmen do; nor did He fashion man, after He had wished originally to make an angel, and failed; for this would be a sign of weakness, etc. Why even then did He make man and not angels, if He wished men to be angels and not men? Was it because He was unable? It is blasphemy to suppose so. Or was He so busy in making the worse as to loiter about the better? This too is absurd. For He does not fail in making what is good, nor defers it, nor is incapable of it; but He has the power to act how and when He pleases, inasmuch as He is Himself power. Wherefore it was because He intended man to be man, that He originally made him so. But if He so intended – since He intends what is good – man is good. Now man is said to be composed of soul and body; he cannot then exist without a body, but with a body, unless there be produced another man besides man. For all the orders of immortal beings must be preserved by God, and among these is man. “For,” says the Book of Wisdom, “God created man to be immortal, and made him to be an image of His own eternity.” (Wis. 2:23) The body then perishes not; for man is composed of soul and body.

XII. Wherefore observe that these are the very things which the Lord wished to teach to the Sadducees, who did not believe in the resurrection of the flesh. For this was the opinion of the Sadducees. Whence it was that, having contrived the parable about the woman and the seven brethren, that they might cast doubt upon the resurrection of the flesh, “There came to Him,” (Mat_22:23) it is said, “the Sadducees also, who say that there is no resurrection.” Christ, then, if there had been no resurrection of the flesh, but the soul only were saved, would have agreed, with their opinion as a right and excellent one. But as it was, He answered and said, “In the resurrection they neither marry, nor are given in marriage, but are as the angels in heaven,” (Mat_22:23) not on account of having no flesh, but of not marrying nor being married, but being henceforth incorruptible. And He speaks of our being near the angels in this respect, that as the angels in heaven, so we also in paradise, spend our time no more in marriage-feasts or other festivities. but in seeing God and cultivating life, under the direction of Christ. For He did not say “they shall be angels,” but like angels, in being, for instance, crowned, as it is written, with glory and honour; differing a little from the angels, (Psa_8:5) while near to being angels. Just as if He had said. while observing the fair order of the sky, and the stillness of the night, and everything illumined by the heavenly light of the moon, “the moon shines like the sun.” We should not then say that He asserted that the moon was absolutely the sun, but like the sun. As also that which is not gold, but approaching the nature of gold, is said not to be gold, but to be like gold. But if it were gold, it would be said to be, and not to be like, gold. But since it is not gold, but approaching to the nature of it, and has the appearance of it, it is said to be like gold; so also when He says that the saints shall. in the resurrection be like the angels, we do not understand Him to assert that they will then be actually angels, but approaching to the condition of angels. So that it is most unreasonable to say, “Since Christ declared that the saints in the resurrection appear as angels, therefore their bodies do not rise,” although the very words employed give a clear proof of the real state of the case. For the term “resurrection” is not applied to that which has not fallen, but to that which has fallen and rises again; as when the prophet says, “I will also raise up again the tabernacle of David which has fallen down.” (Amo_9:11) Now the much-desired tabernacle of the soul is fallen, and sunk down into “the dust of the earth.” (Dan_12:2) For it is not that which is not dead, but that which is dead, that is laid down. But it is the flesh which dies; the soul is immortal. So, then, if the soul be immortal, and the body be the corpse, those who say that there is a resurrection, but not of the flesh, deny any resurrection; because it is not that which remains standing, but that which has fallen11 and been laid down, that is set up; according to that which is written, “Does not he who fills rise again, and he who turns aside return?” (Jer_8:4)

XIII. Since flesh was made to border on incorruption and corruption, being itself neither the one nor the other, and was overcome by corruption for the sake of pleasure, though it was the work and property of incorruption; therefore it became corruptible, and was laid in the dust of the earth. When, then, it was overcome by corruption, and delivered over to death through disobedience, God did not leave it to corruption. to be triumphed over as an inheritance; but, after conquering death by the resurrection, delivered it again to incorruption, in order that corruption might not receive the property of incorruption, but. incorruption that of corruption. Therefore the apostle answers thus, “For this corruptible must put on incorruption, and this mortal must put on immortality.” (1Co_15:53) Now the corruptible and mortal putting on immortality, what else is it but that which is “sown in corruption and raised in incorruption,” (1Co_15:42) – for the soul is not corruptible or mortal; but this which is mortal and corrupting is of flesh, – in order that, “as we have borne the image of the earthy, we shall also bear the image of the heavenly?” (1Co_15:49) For the image of the earthy which we have borne is this, “Dust thou art, and unto dust shalt thou return.” (Gen_3:19) But the image of the heavenly is the resurrection from the dead, and incorruption, in order that “as Christ was raised up from the dead by the glory of the Father, so we also should walk in newness of life.” (Rom_6:4) But if any one were to think that the earthy image is the flesh itself, but the heavenly image some other spiritual body besides the flesh; let him first consider that Christ, the heavenly man, when He appeared, bore the same form of limbs and the same image of flesh as ours, through which also He, who was not man, became man, that “as in Adam all die, even so in Christ shall all be made alive.” (1Co_15:22) For if He bore flesh for any other reason than that of setting the flesh free, and raising it up, why did He bear flesh superfluously, as He purposed neither to save it, nor to raise it up? But the Son of God does nothing superfluously. He did not then take the form of a servant uselessly, but to raise it up and save it. For He truly was made man, and died, and not in mere appearance, but that He might truly be shown to be the first begotten from the dead, changing the earthy into the heavenly, and the mortal into the immortal. When, then, Paul says that “flesh and blood cannot inherit the kingdom of God,” (1Co_15:50) he does not give a disparaging opinion of the regeneration of the flesh, but would teach that the kingdom of God, which is eternal life, is not possessed by the body, but the body by the life. For if the kingdom of God, which is life, were possessed by the body, it would happen that the life would be consumed by corruption. But now the life possesses what is dying, in order that “death may be swallowed up in victory” (1Co_15:54) by life, and the corruptible may he seen to be the possession of incorruption and immortality, while it becomes unbound and free from death and sin, but the slave and servant of immortality; so that the body may be the possession of incorruption, and not incorruption that of the body.

XIV. If, then, out of such a drop, small, and previously without any existence, in its actual state of moistness, contractedness, and insignificance, in fact out of nothing, man is brought into being, how much rather shall man spring again into being out of a previously existing man? For it is not so difficult to make anything anew after it has once existed and fallen into decay, as to produce out of nothing that which has never existed. Now, in case we choose to exhibit the seminal fluid discharged from a man, and place by it a corpse, each by itself, which of them, as they both lie exposed to view, will the spectators think most likely to become a man – that drop, which is nothing at all, or that which has already shape, and size, and substance? For if the very thing which is nothing at all, merely because God pleases, becomes a man, how much rather shall that which has existence and is brought to perfection become again a man, if God pleases? For what was the purpose of the theologian Moses, in introducing, under a mystical sense, the Feast of Tabernacles in the Book of Leviticus? Was it that we may keep a feast to God, as the Jews with their low view of the Scriptures interpret it? as if God took pleasure in such tabernacles, decked out with fruits and boughs and leaves, which immediately wither and lose their verdure. We cannot say so. Tell me, then, what was the object of the Feast of Tabernacles? It was introduced to point to this real tabernacle of ours, which, after it was fallen down to corruption through the transgression of the law, and broken up by sin, God promised to put together again, and to raise up in incorruptibility, in order that we may truly celebrate in His honour the great and renowned Feast of Tabernacles at the resurrection; when our tabernacles are put together in the perfect order of immortality and harmony, and raised up from the dust in incorruption; when the dry bones, (Eze_37:4) according to the most true prophecy, shall hear a voice, and be brought to their joints by God, the Creator and Perfect Artificer, who will then renew the flesh and bind it on, no more with such ties as those by which it was at first held together, but by such as shall be for ever undecaying and indissoluble. For I once saw12 on Olympus, which is a mountain of Lycia, fire bursting up from the ground spontaneously on the summit of the mountain; and by it was standing an Agnos tree, so flourishing, green, and shady, that one might suppose a never-failing stream of water had nourished its growth, rather than what was really the case. For which cause, therefore, though the natures of things are corruptible, and their bodies consumed by fire, and it is impossible for things which are once of an inflammable nature to remain unaffected by fire; yet this tree, so far from being burnt, is actually more vigorous and green than usual, though it is naturally inflammable, and that too when the fire is glowing about its very roots. I certainly cast some boughs of trees from the adjoining wood on to the place where the fire burst forth, and they immediately caught fire and were burnt to ashes. Now, then, tell me why it is that which cannot bear even to feel the heat of the sun, but withers up under it unless it be sprinkled with water, is not consumed when beset by such fiery heat, but both lives and thrives? What is the meaning of this marvel? God appointed this as an example and introduction to the day that is coming, in order that we may know more certainly that, when all things are deluged with fire from heaven, the bodies which are distinguished by chastity and righteousness will be taken up by Him as free from all injury from the fire as from cold water. For truly, O beneficent and bountiful Lord, “the creature that serveth Thee, who art the Maker, increaseth his strength against the unrighteous for their punishment, and abateth his strength for the benefit of such as put their trust in Thee;” (Wis. 16:24) and at Thy pleasure fire cools, and injures nothing that Thou determinest to be preserved; and again, water burns more fiercely than fire, and nothing opposes Thine unconquerable power and might. For Thou createdst all things out of nothing; wherefore also Thou changest and transformest all things as Thou wilt, seeing they are Thine, and Thou alone art God.

XV. The apostle certainly, after assigning the planting and watering to art and earth and water, conceded the growth to God alone, where he says, “Neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” (1Co_3:7) For he knew that Wisdom, the first-born of God, the parent and artificer of all things, brings forth everything into the world; whom the ancients called Nature and Providence, because she, with constant provision and care, gives to all things birth and growth. “For,” says the Wisdom of God, “my Father worketh hitherto, and I work.” (Joh_5:17) Now it is on this account that Solomon called Wisdom the artificer of all things, since God is in no respect poor, but able richly to create, and make, and vary, and increase all things.

XVI. God, who created all things, and provides and cares for all things, took dust from the ground, and made our outer man.

Part II.

The Second Discourse on the Resurrection.13

For instance, then, the images of our kings here, even though they be not formed of the more precious materials – gold or silver – are honoured by all. For men do not, while they treat with respect those of the far more precious material, slight those of a less valuable, but honour every image in the world, even though it be of chalk or bronze. And one who speaks against either of them, is not acquitted as if he had only spoken against clay, nor condemned for having despised gold, but for having been disrespectful towards the King and Lord Himself. The images of God’s angels, which are fashioned of gold, the principalities and powers, we make to His honour and glory.

FOOTNOTES

1 [Compare Athenagoras, vol. 2. p. 149, and other Fathers passim.]

2 [See p. 363, supra.]

3 Cf. Anastasius, in Doctrina Patrum de Verbi Incarnatione, c. 25. – Jahn.

4 By Epiphanius, Haer., lxiv. n. 22. – Migne.

5 [See vol. 4. p. 38, this series.]

6 [i.e., “in the courts of the Lord’s house;” among the buildings.]

7 [Greek, creation, κτίσις. The English version faulty and confusing.]

8 The reading and punctuation of Jahn are here adopted.

9 Or, “dispensation.”

10 When tempted by the Sadducees.

11 [A play on the Greek ἀνάστασις, but good exegesis.]

12 [See part ii. cap. viii., p. 375, infra. What he testifies may be accepted, at least, as his genuine conviction.]

13 From St. John Damascene, Orat. 2, De Imagin., tom. i. p. 389, ed. Paris, 1712.

Part III.

I. From the Discourse on the Resurrection.14

I. Read the Book on the Resurrection by St. Methodius, Bishop and Martyr, of which that which follows is a selection, that the body is not the fetter of the soul, as Origen thought, nor are souls called by the prophet Jeremiah “fettered” on account of their being within bodies. For he lays down the principle that the body does not hinder the energies of the soul, but that rather the body is carried about with it, and cooperates in whatever the soul commits to it. But how are we to understand the opinion of Gregory15 the theologian, and many Others?

II. That Origen said that the body was given to the soul as a fetter after the fall, and that previously it lived without a body; but that this body which we wear is the cause of our sins; wherefore also he called it a fetter, as it can hinder the soul from good works.

III. That if the body was given to the soul after the fall as a fetter, it must have been given as a fetter upon the evil or the good. Now it is impossible that it should be upon the good; for no physician or artificer gives to that which has gone wrong a remedy to cause further error, much less would God do so. It remains, then, that it was a fetter upon evil. But surely we see that, at the beginning, Cain, clad in this body, committed murder; and it is evident into what wickedness those who succeeded him ran. The body is not, then, a fetter upon evil, nor indeed a fetter at all; nor was the soul clothed in it for the first time after the fall.

IV. That man, with respect to his nature, is most truly said to be neither soul without body, nor, on the other hand, body without soul; but a being composed out of the union of soul and body into one form of the beautiful. But Origen said that the soul alone is man, as did Plato.

V. That there is a difference between man and other living creatures; and to them are given varieties of natural form and shape, as many as the tangible and visible forces of nature produced at the command of God; while to him was given the form and image of God, with every part accurately finished, after the very original likeness of the Father and the only-begotten Son. Now we must consider how the saint states this.

VI. He says that Phidias the statuary, after he had made the Pisaean image of ivory, ordered oil to be poured out before it, that, as far as he could secure it, it might be preserved imperishable.

VII. He says, as was said also by Athenagoras,16 that the devil is a spirit, made by God, in the neighbourhood of matter, as of course the rest of the angels are, and that he was entrusted with the oversight of matter, and the forms of matter. For, according to the original constitution of angels, they were made by God, in His providence, for the care of the universe; in order that, while God exercises a perfect and general supervision over the whole, and keeps the supreme authority and power over all – for upon Him their existence depends – the angels appointed for this purpose take charge of particulars. Now the rest of them remained in the positions for which God made and appointed them; but the devil was insolent, and having conceived envy of us, behaved wickedly in the charge committed to him; as also did those who subsequently were enamoured of fleshly charms, and bad illicit intercourse with the daughters of men.16 For to them also, as was the case with men, God granted the possession of their own choice. And how is this to be taken?

VIII. He says that by the coats of skins is signified death. For he says of Adam, that when the Almighty God saw that by treachery he, an immortal being, had become evil, just as his deceiver the devil was, He prepared the coats of skins on this account; that when he was thus, as it were, clothed in mortality, all that was evil in him might die in the dissolution of the body.

IX. He holds that St. Paul had two revelations. For the apostle, he says, does not suppose paradise to be in the third heaven, in the opinion of those who knew how to observe the niceties of language, when he says, “I know such a man caught up to the third heaven; and I know such a man, whether in the body or out of the body, God knoweth, that was caught up into paradise.” (2Co_12:2, 2Co_12:3) Here he signifies that he has seen two revelations, having been evidently taken up twice, once to the third heaven, and once into paradise. For the words, “I know such a man caught up,” make it certain that he was personally shown a revelation respecting the third heaven. And the words which follow, “And I know such a man, whether in the body or out of the body, God knoweth, that he was caught up into paradise,” show that another revelation was made to him respecting paradise. Now he was led to make this statement by his opponent’s having laid it down from the apostle’s words that paradise is a mere conception, as it is above the heaven, in order to draw the conclusion that life in paradise is incorporeal.17

X. He says that it is in our power to do, or to avoid doing, evil; since otherwise we should not be punished for doing evil, nor be rewarded for doing well; but the presence or absence of evil thoughts does not depend upon ourselves. Wherefore even the sainted Paul says,” For what I would, that do I not, but what I would not, that I do;” (Rom_7:15) that is to say, “My thoughts are not what I would, but what I would not.” Now he says that the habit of imagining evil is rooted out by the approach of physical death,18 – since it was for this reason that death was appointed by God for the sinner, that evil might not remain for ever.

But what is the meaning of this statement? It is to be noted that it has been made by others of our Fathers as well. What is the meaning, seeing that those who meet death find in it at the time neither increase nor decrease of sins?

II. A Synopsis of Some Apostolic Words from the Same Discourse.19

I. Read a compendious interpretation of some apostolic words from the same discourse. Let us see, then, what it is that we have endeavoured to say respecting the apostle. For this saying of his, “I was alive without the law once,” (Rom_7:9) refers to the life which was lived in paradise before the law, not without a body, but with a body, by our first parents, as we have shown above; for we lived without concupiscence, being altogether ignorant of its assaults. For not to have a law according to which we ought to live, nor a power of establishing what manner of life we ought to adopt, so that we might justly be approved or blamed, is considered to exempt a person from accusation. Because one cannot lust after those things from which he is not restrained, and even if he lusted after them, he would not be blamed. For lust is not directed to things which are before us, and subject to our power, but to those which are before us, and not in our power. For how should one care for a thing which is neither forbidden nor necessary to him? And for this reason it is said, “I had not known lust, except the law had said, Thou shalt not covet.” (Rom_7:7) For when (our first parents) heard, “Of the tree of the knowledge of good and evil, thou shall not eat of it; for in the day thou eatest thereof thou shall surely die,” (Gen_2:17) then they conceived lust, and gathered it. Therefore was it said, I had not known lust, except the law had said, Thou shalt not covet;” nor would they have desired to eat, except it had been said, “Thou shalt not eat of it.” For it was thence that sin took occasion to deceive me. For when the law was given, the devil had it in his power to work lust in me; “for without the law, sin was dead;” (Rom_7:8) which means “when the law was not given, sin could not be committed.” But I was alive and blameless before the law, having no commandment in accordance with which it was necessary to live; “but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death.” (Rom_7:9, Rom_7:10) For after God had given the law, and had commanded me what I ought to do, and what I ought not to do, the devil wrought lust in me. For the promise of God which was given to me, this was for life and incorruption, so that obeying it I might have ever-blooming life and joy unto incorruption; but to him who disobeyed it, it would issue in death. But the devil, whom he calls sin, because he is the author of sin, taking occasion by the commandment to deceive me to disobedience, deceived and slew me, thus rendering me subject to the condemnation, “In the day that thou eatest thereof thou shall surely die.” (Gen_2:17) “Wherefore the law is holy, and the commandment holy, and just and good;” (Rom_7:12) because it was given, not for injury, but for safety; for let us not suppose that God makes anything useless or hurtful. What thou? “Was then that which is good made death unto me?” (Rom_7:13) namely, that which was given as a law, that it might be the cause of the greatest good? “God forbid.” For it was not the law of God that became the cause of my being brought into subjection to corruption, but the devil; that he might be made manifested who, through that which is good, wrought evil; that the inventor of evil might become and be proved the greatest of all sinners. “For we know that the law is spiritual;” (Rom_7:14) and therefore it can in no respect be injurious to any one; for spiritual things are far removed from irrational lust and sin. “But I am carnal, sold under sin;” (Rom_7:14) which means: But I being carnal, and being placed between good and evil as a voluntary agent, am so that I may have it in my power to choose what I will. For “behold I set before thee life and death;” (Jer_21:8; Ecclus. 15:8; Deu_30:15) meaning that death would result from disobedience of the spiritual law, that is of the commandment; and from obedience to the carnal law, that is the counsel of the serpent; for by such a choice “I am sold” to the devil, fallen under sin. Hence evil, as though besieging me, cleaves to me and dwells in me, justice giving me up to be sold to the Evil One, in consequence of having violated the law. Therefore also the expressions: “That which I do, I allow not,” and “what I hate, that do I,” (Rom_7:15) are not to be understood of doing evil, but of only thinking it. For it is not in our power to think or not to think of improper things, but to act or not to act upon our thoughts. For we cannot hinder thoughts from coming into our minds, since we receive them when they are inspired into us from without; but we are able to abstain from obeying them and acting upon them. Therefore it is in our power to will not to think these things; but not to bring it about that they shall pass away, so as not to come into the mind again; for this does not lie in our power, as I said; which is the meaning of that statement, “The good that I would, I do not;” (Rom_7:19) for I do not will to think the things which injure me; for this good is altogether innocent. But “the good that I would, I do not; but the evil which I would not, that I do;” not willing to think, and yet thinking what I do not will. And consider whether it was not for these very things that David entreated God, grieving that he thought of those things which he did not will: “O cleanse Thou me from my secret faults. Keep Thy servant also from presumptuous sins. lest they get the dominion over me; so shall I be undefiled, and innocent from the great offence.” (Psa_19:12, Psa_19:13) And the apostle too, in another place: “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.” (2Co_10:5)

II. But if any one should venture to oppose this statement, and reply, that the apostle teaches that we hate not only the evil which is in thought, but that we do that which we will not, and we hate it even in the very act of doing it, for he says,” The good which I would, I do not; but the evil which I would not, that I do;” (Rom_7:19) if he who says so speaks the truth, let us ask him to explain what was the evil which the apostle hated and willed not to do, but did; and the good which he willed to do, but did not; and conversely, whether as often as he willed to do good, so often he did not do the good which he willed, but did the evil which he willed not? And how he can say, when exhorting us to shake off all manner of sin, “Be ye followers of me, even as I also am of Christ?” (1Co_11:1) Thus he meant the things already mentioned which he willed not to do, not to be done, but only to be thought of. For how otherwise could he be an exact imitation of Christ? It would be excellent then, and most delightful, if we had not those who oppose us, and contend with us; but since this is impossible, we cannot do what we will. For we will not to have those who lead us to passion, for then we could be saved without weariness and effort; but that does not come to pass which we will, but that which we will not. For it is necessary, as I said, that we should be tried. Let us not then, O my soul, let us not give in to the Evil One; but putting on” the whole armour of God,” which is our protection, let us have “the breastplate of righteousness, and your feet shod with the preparation of the Gospel (of peace). Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the spirit, which is the Word of God,” (Eph_6:13, Eph_6:14-17) that ye may be able to stand against the wiles of the devil; “casting down imaginations, and every high thing that exalteth itself against the knowledge of Christ,” (2Co_10:5) “for we wrestle not against flesh and blood;” (Eph_6:12) for that which I do, I allow not; for what I would, that do I not: but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me – that is, in my flesh – dwelleth no good thing.” (Rom_7:15-18) And this is rightly said. For remember how it has been already shown that, from the time when man went astray and disobeyed the law, thence sin, receiving its birth from his disobedience, dwelt in him. For thus a commotion was stirred up, and we were filled with agitations and foreign imaginations, being emptied of the divine inspiration and filled with carnal desire, which the cunning serpent infused into us. And, therefore, God invented death for our sakes, that He might destroy sin, lest rising up in us immortals, as I said, it should be immortal. When the apostle says, “for I know that in me – that is, in my flesh – dwelleth no good thing,” by which words he means to indicate that sin dwells in us, from the transgression, through lust; out of which, like young shoots, the imaginations of pleasure rise around us. For there are two kinds of thoughts in us; the one which arises from the lust which lies in the body, which, as I said, came from the craft of the Evil Spirit; the other from the law, which is in accordance with the commandment, which we had implanted in us as a natural law, stirring up our thoughts to good, when we delight in the law of God according to our mind, for this is the inner man; but in the law of the devil according to the lust which dwells in the flesh. For he who wars against and opposes the law of God, that is, against the tendency of the mind to good, is the same who stirs up the carnal and sensual impulses to lawlessness.

III. For the apostle here sets forth clearly, as I think, three laws: One in accordance with the good which is implanted in us, which clearly he calls the law of the mind. One the law which arises from the assault of evil, and which often draws on the soul to lustful fancies, which, he says,” wars against the law of the mind.” (Rom_7:23) And the third, which is in accordance with sin, settled in the flesh from lust, which he calls the “law of sin which dwells in our members;” (Rom_7:23) which the Evil One, urging on, often stirs up against us, driving us to unrighteousness and evil deeds. For there seems to be in ourselves one thing which is better and another which is worse. And when that which is in its nature better is about to become more powerful than that which is worse, the whole mind is carried on to that which is good; but when that which is worse increases and overbalances, man is on the contrary urged on to evil imaginations. On account of which the apostle prays to be delivered from it, regarding it as death and destruction; as also does the prophet when he says, “Cleanse Thou me from my secret faults.” (Psa_19:12) And the same is denoted by the words, “For I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?” (Rom_7:22-24) By which he does not mean that the body is death, but the law of sin which is in his members, lying hidden in us through the transgression, and ever deluding the soul to the death of unrighteousness. And he immediately adds, clearly showing from what kind of death he desired to be delivered, and who he was who delivered him, “I thank God, through Jesus Christ.” (Rom_7:25) And it should be considered, if he said that this body was death, O Aglaophon, as you supposed, he would not afterwards mention Christ as delivering him from so great an evil. For in that case what a strange thing should we have had from the advent of Christ? And how could the apostle have said this, as being able to be delivered from death by the advent of Christ; when it was the lot of all to die before Christ’s coming into the world? And, therefore, O Aglaophon, he says not that this body was death, but the sin which dwells in the body through lust, from which God has delivered him by the coming of Christ. “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death;” so that “He that raised up Jesus from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you;” having “condemned sin” which is in the body to its destruction; “that the righteousness of the law” (Rom_8:2, Rom_8:11, Rom_8:3, Rom_8:4) of nature which draws us to good, and is in accordance with the commandment, might be kindled and manifested. For the good which “the law” of nature “could not do, in that it was weak,” being overcome by the lust which lies in the body, God gave strength to accomplish, “sending His own Son in the likeness of sinful flesh;” so that sin being condemned, to its destruction, so that it should never bear fruit in the flesh, the righteousness of the law of nature might be fulfilled, abounding in the obedience of those who walk not according to the lust of the flesh, but according to the lust and guidance of the Spirit; “for the law of the Spirit of life,” which is the Gospel, being different from earlier laws, leading by its preaching to obedience and the remission of sins, delivered us from the law of sin and death, having conquered entirely sin which reigned over our flesh.

IV. He20 says that plants are neither nourished nor increased from the earth. For he says, let any one consider how the earth can be changed and taken up into the substance of trees. For then the place of the earth which lay around, and was drawn up through the roots into the whole compass of the tree, where the tree grew, must needs be hollowed out; so that such a thing as they hold respecting the flux of bodies, is absurd. For how could the earth first enter in through the roots into the trunks of the plants, and then, passing through their channels into all their branches, be turned into leaves and fruit? Now there are large trees, such as the cedar, pines, firs, which annually bear much leaves and fruit; and one may see that they consume none of the surrounding earth into the bulk and substance of the tree. For it would be necessary, if it were true that the earth went up through the roots, and was turned into wood, that the whole place where the earth lay round about them should be hollowed out; for it is not the nature of a dry substance to flow in, like a moist substance, and fill up the place of that which moves away. Moreover, there are fig-trees, and other similar plants, which frequently grow in the buildings of monuments, and yet they never consume the entire building into themselves. But if any one should choose to collect their fruit and leaves for many years, he would perceive that their bulk had become much larger than the earth upon the monuments. Hence it is absurd to suppose that the earth is consumed into the crop of fruits and leaves; and even if they were all made by it, they would be so only as using it for their seat and place. For bread is not made without a mill, and a place, and time, and fire; and yet bread is not made out of any of these things. And the same may be said of a thousand other things.

V. Now the followers of Origen bring forward this passage, “For we know that if our earthly house of this tabernacle were dissolved,” (2Co_5:1) and so forth, to disprove the resurrection of the body, saying that the “tabernacle” is the body, and the “house not made with hands” “in the heavens” is our spiritual clothing. Therefore, says the holy Methodius, by this earthly house must metaphorically21 be understood our short-lived existence here, and not this tabernacle; for if you decide to consider the body as being the earthly house which is dissolved, tell us what is the tabernacle whose house is dissolved? For the tabernacle is one thing, and the house of the tabernacle another, and still another we who have the tabernacle. “For,” he says, “if our earthly house of this tabernacle be dissolved” – by which he points out that the souls are ourselves, that the body is a tabernacle, and that the house of the tabernacle figuratively represents the enjoyment of the flesh in the present life. If, then, this present life of the body be dissolved like a house, we shall have that which is not made with hands in the heavens. “Not made with hands,” he says, to point out the difference; because this life may be said to be made with hands, seeing that all the employments and pursuits of life are carried on by the hands of men. For the body, being the workmanship of God, is not said to be made with hands, inasmuch as it is not formed by the arts of men. But if they shall say that it is made with hands, because it was the workmanship of God, then our souls also, and the angels, and the spiritual clothing in the heavens, are made with hands; for all these things, also, are the workmanship of God. What, then, is the house which is made with hands? It is, as I have said, the short-lived existence which is sustained by human hands. For God said, “In the sweat of thy face shalt thou eat bread;” (Gen_3:19) and when that life is dissolved, we have the life which is not made with hands. As also the Lord showed, when He said: “Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.” (Luk_16:9) For what the Lord then called “habitations,”22 the apostle here calls “clothing.”23 And what He there calls “friends” “of unrighteousness,” the apostle here calls “houses” “dissolved.” As then, when the days of our present life shall fail, those good deeds of beneficence to which we have attained in this unrighteous life, and in this “world” which “lieth in wickedness,” (1Jo_5:19) will receive our souls; so when this perishable life shall be dissolved, we shall have the habitation which is before the resurrection – that is, our souls shall he with God, until we shall receive the new house which is prepared for us, and which shall never fall. Whence also “we groan,” “not for that we would be unclothed,” as to the body, “but clothed upon” (2Co_5:4) by it in the other life. For the “house in heaven,” with which we desire to be “clothed,” is immortality; with which, when we are clothed, every weakness and mortality will be entirely “swallowed up” in it, being consumed by endless life. “For we walk by faith, not by sight;” (2Co_5:7) that is, for we still go forward by faith, viewing the things which are beyond with a darkened understanding, and not clearly, so that we may see these things, and enjoy them, and be in them. “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.” (1Co_15:50) By flesh, he did not mean flesh itself, but the irrational impulse towards the lascivious pleasures of the soul. And therefore when he says, “Flesh and blood cannot inherit the kingdom of God,” he adds the explanation, “Neither doth corruption inherit incorruption.” Now corruption is not the thing which is corrupted, but the thing which corrupts. For when death prevails the body sinks into corruption; but when life still remains in it, it stands uncorrupted. Therefore, since the flesh is the boundary between corruption and incorruption, not being either corruption or incorruption, it was vanquished by corruption on account of pleasure, although it was the work and the possession of incorruption. Therefore it became subject to corruption. When, then, it had been overcome by corruption, and was given over to death for chastisement, He did not leave it to be vanquished and given over as an inheritance to corruption; but again conquering death by the resurrection, He restored it to incorruption, that corruption might not inherit incorruption, but incorruption that which is corruptible. And therefore the apostle answers, “This corruptible must put on incorruption, and this mortal immortality.” (1Co_15:53) But the corruptible and mortal putting on incorruption and immortality, what else is this, but that which is sown in corruption rising in incorruption? (1Co_15:42) For, “as we have borne the image of the earthly, we shall also bear the image of the heavenly.” (1Co_15:49) For the “image of the earthly” which we have borne refers to the saying, “Dust thou art, and unto dust thou shalt return.” (Gen_3:19) And the “image of the heavenly is the resurrection from the dead and incorruption.”

VI. Now Justin of Neapolis,24 a man not far removed either from the times or from the virtues of the apostles, says that that which is mortal is inherited, but that life inherits; and that flesh dies, but that the kingdom of heaven lives. When then, Paul says that “flesh and blood cannot inherit the kingdom of heaven,” (1Co_15:50) he does not so speak as seeming to slight the regeneration of the flesh, but as teaching that the kingdom of God, which is eternal life, is not inherited by the body, but the body by life. For if the kingdom of God, which is life, were inherited by the body, it would happen that life was swallowed up by corruption. But now life inherits that which is mortal, that death may be swallowed up of life unto victory, and that which is corruptible appear the possession of incorruption; being made free from death and sin, and become the slave and subject of immortality, that the body may become the possession of incorruption, and not incorruption of the body.

VII. Now the passage, “The dead in Christ shall rise first: then we which are alive,” St. Methodius thus explains: Those are our bodies; for the souls are we ourselves, who, rising, resume that which is dead from the earth; so that being caught up with them to meet the Lord, we may gloriously celebrate the splendid festival of the resurrection, because we have received our everlasting tabernacles, which shall no longer die nor be dissolved.

VIII. I saw, he says, on Olympus25 (Olympus is a mountain in Lycia), a fire spontaneously arising on the top of the mountain from the earth, beside which is the plant Puragnos, so flourishing, green, and shady, that it seemed rather as though it grew from a fountain. For what cause, although they are by nature corruptible, and their bodies consumed by fire, was this plant not only not burnt, but rather more flourishing, although in its nature it is easily burnt, and the fire was burning about its roots? Then I cast branches of trees out of the surrounding wood into the place where the fire streamed forth, and, immediately bursting up into flame, they were converted into cinders. What then is the meaning of this contradiction? This God appointed as a sign and prelude of the coming Day, that we may know that, when all things are overwhelmed by fire, the bodies which are endowed with chastity and righteousness shall pass through it as though it were cold water.

IX. Consider, he says, whether too the blessed John, when he says, “And the sea gave up the dead which were in it: and death and hell delivered up the dead which were in them,” (Rev_20:13) does not mean the parts which are given up by the elements for the reconstruction of each one? By the sea is meant the moist element; by hell,26 the air, derived from ἀειδές, because it is invisible, as was said by Origen; and by death, the earth, because those who die are laid in it; whence also it is called in the Psalms the “dust of death,” (Psa_22:15) Christ saying that He is brought “into the dust of death.”

X. For, he says, whatever is composed and consists of pure air and pure fire, and is of like substance with the angelic beings, cannot have the nature of earth and water; since it would then be earthy. And of such nature, and consisting of such things, Origen has shown that the body of man shall be which shall rise, which he also said would be spiritual.

XI. And he asks what will be the appearance of the risen body, when this human form, as according to him useless, shall wholly disappear; since it is the most lovely of all things which are combined in living creatures, as being the form which the Deity Himself employs, as the most wise Paul explains: “For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God;” (1Co_11:7) in accordance with which the rational bodies of the angels are set in order? will it be circular, or polygonal, or cubical, or pyramidal? For there are very many kinds of forms; but this is impossible.27 Well then, what are we to think of the assertion, that the godlike shape is to be rejected as more ignoble, for he himself allows that the soul is like the body, and that man is to rise again without hands or feet?

XII. The transformation, he says, is the restoration into an impassible and glorious state. For now the body is a body of desire and of humiliation, (Phi_3:21) and therefore Daniel was called “a man of desires.” (Dan_9:23, marginal reading.) But then it will be transfigured into an impassible body, not by the change of the arrangement of the members, but by its not desiring carnal pleasures.

Then he says, refuting Origen, Origen therefore thinks that the same flesh will not be restored to the soul, but that the form of each, according to the appearance by which the flesh is now distinguished, shall arise stamped upon another spiritual body; so that every one will again appear the same form; and that this is the resurrection which is promised. For, he says, the material body being fluid, and in no wise remaining in itself, but wearing out and being replaced around the appearance by which its shape is distinguished, and by which the figure is contained, it is necessary that the resurrection should be only that of the forth.

XIII. Then, after a little, he says: If then, O Origen, you maintain that the resurrection of the body changed into a spiritual body is to be expected only in appearance, and put forth the vision of Moses and Elias as a most convincing proof of it; saying that they appeared after their departure from life, preserving no different appearance from that which they had from the beginning; in the same way will be the resurrection of all men. But Moses and Elias arose and appeared with this form of which you speak, before Christ suffered and rose. How then could Christ be celebrated by prophets and apostles as “the first begotten of the dead?” (Rev_1:5) For if the Christ is believed to be the first begotten of the dead, He is the first begotten of the dead as having risen before all others. But Moses appeared to the apostles before Christ suffered, having this form in which you say the resurrection is fulfilled. Hence then, there is no resurrection of the form without the flesh. For either there is a resurrection of the form as you teach, and then Christ is no longer “the first begotten of the dead,” from the fact that souls appeared before Him, having this form after death; or He is truly the first begotten, and it is quite impossible that any should have been thought meet for a resurrection before Him, so as not to die again. But if no one arose before Him, and Moses and Elias appeared to the apostles not having flesh, but only its appearance, the resurrection in the flesh is clearly manifested. For it is most absurd that the resurrection should be set forth only in form, since the souls, after their departure from the flesh, never appear to lay aside the form which, he says, rises again. But if that remains with them, so that it cannot be taken away, as with the soul of Moses and Elias; and neither perishes, as you think, nor is destroyed, but is everywhere present with them; then surely that form which never fell cannot be said to rise again.

XIV. But if any one, finding this inadmissible, answers, But how then, if no one rose before Christ went down into Hades, are several recorded as having risen before Him? Among whom is the son of the widow of Sarepta, and the son of the Shunammite, and Lazarus. We must say: These rose to die again; but we are speaking of those who shall never die after their rising. And if any one should speak doubtfully concerning the soul of Elias, as that the Scriptures say that he was taken up in the flesh, and we say that he appeared to the apostles divested of the flesh, we must say, that to allow that he appeared to the apostles in the flesh is more in favour of our argument. For it is shown by this case that the body is susceptible of immortality, as was also proved by the translation of Enoch. For if he could not receive immortality, he could not remain in a state of insensibility so long a time. If, then, he appeared with the body, that was truly after he was dead, but certainly not as having arisen from the dead. And this, we may say, if we agree with Origen when he says that the same form is given to the soul after death; when it is separated from the body, which is of all things the most impossible, from the fact that the form of the flesh was destroyed before by its changes, as also the form of the melted statue before its entire dissolution. Be cause the quality cannot be separated from the material, so as to exist by itself; for the shape which disappears around the brass is separated from the melted statue, and has not longer a substantial existence.

XV. Since the form is said to be separated in death from the flesh, come, let us consider in how many ways that which is separated is said to be separated. Now a thing is said to be separated from another either in act and subsistence, or in thought; or else in act, but not in subsistence. As if, for instance, one should separate from each other wheat and barley which had been mingled together; in as far as they are separated in motion, they are said to be separated in act in as far as they stand apart when separated, they are said to be separated in subsistence. They are separated in thought when we separate matter from its qualities, and qualities from matter; in act, but not in subsistence, when a thing separated from another no longer exists, not having a substantive existence. And it may be observed that it is so also in mechanics, when one looks upon a statue or a brazen horse melted. For, when he considers these things, he will see their natural form changing; and they alter into another figure from which the original form disappears. For if any one should melt down the works formed into the semblance of a man or a horse, he will find the appearance of the form disappearing, but the material itself remaining. It is, therefore, untenable to say, that the form shall arise in nowise corrupted, but that the body in which the form was stamped shall be destroyed.

XVI. But he says that it will be so; for it will be changed in a spiritual body. Therefore, it is necessary to confess that the very same forth as at first does not arise, from its being changed and corrupted with the flesh. For although it be changed into a spiritual body, that will not be properly the original substance, bat a certain resemblance of it, fashioned in an ethereal body. If, however, it is not the same form, nor yet the body which arises, then it is another in the place of the first. For that which is like, being different from that which it resembles, cannot be that very first thing in accordance with which it was made.

XVII. Moreover, he says that that is the appearance or form which shows forth the identity of the members in the distinctive character of the form.

XVIII. And, when Origen allegorises that which is said by the prophet Ezekiel concerning the resurrection of the dead, and perverts it to the return of the Israelites from their captivity in Babylon, the saint in refuting him, after many other remarks, says this also: For neither did they28 obtain a perfect liberty, nor did they overcome their enemies by a greater power, and dwell again in Jerusalem; and when they frequently intended to build (the temple), they were prevented by other nations. Whence, also, they were scarce able to build that in forty-six years, which Solomon completed from the foundations in seven years. But what need we say on this subject? For from the time of Nebuchadnezzar, and those who after him reigned over Babylon, until the time of the Persian expedition against the Assyrians, and the empire of Alexander, and the war which was stirred up by the Romans against the Jews, Jerusalem was six times overthrown by its enemies. And this is recorded by Josephus, who says: “Jerusalem was taken in the second year of the reign of Vespasian. It had been taken before five times; but now for the second time it was destroyed. For Asochaeus, king of Egypt, and after him Antiochus, next Pompey, and after these Sosius, with Herod, took the city and burnt it; but before these, the king of Babylon conquered and destroyed it.”

XIX. He says that Origen holds these opinions which he refutes. And there may be a doubt concerning Lazarus and the rich man. The simpler persons think that these things were spoken as though both were receiving their due for the things which they had done in life in their bodies; but the more accurate think that, since no one is left in life after the resurrection, these things do not happen at the resurrection. For the rich man says: “I have five brethren; . . . lest they also come into this place of torment,” (Luk_16:28) send Lazarus, that he may tell them of those things which are here. And, therefore, if we ask respecting the “tongue,” and the “finger,” and “Abraham’s bosom,” and the reclining there, it may perhaps be that the soul receives in the change a form similar in appearance to its gross and earthly body. If, then, any one of those who have fallen asleep is recorded as having appeared, in the same way he has been seen in the form which he had when he was in the flesh. Besides, when Samuel appeared, it is clear that, being seen, he was clothed in a body;29 and this must especially be admitted, if we are pressed by arguments which prove that the essence of the soul is incorporeal, and is manifested by itself.30 But the rich man in torment, and the poor man who was comforted in the bosom of Abraham, are said, the one to be punished in Hades, and the other to be comforted in Abraham’s bosom, before the appearing of the Saviour, and before the end of the world, and therefore before the resurrection; teaching that now already, at the change, the soul rises a body. Wherefore, the saint says as follows: Setting forth that the soul, after its removal hence, has a form similar in appearance to this sensitive body; does Origen represent the soul, after Plato, as being incorporeal? And how should that which, after removal from the world, is said to have need of a vehicle and a clothing, so that it might not be found naked, be in itself other than incorporeal? But if it be incorporeal, must it not also be incapable of passion? For it follows, from its being incorporeal, that it is also impassible and imperturbable. If, then, it was not distracted by any irrational desire, neither was it changed by a pained or suffering body. For neither can that which is incorporeal sympathize with a body, nor a body with that which is incorporeal, if,31 indeed, the soul should seem to be incorporeal, in accordance with what has been said. But if it sympathize with the body, as is proved by the testimony of those who appear, it cannot be incorporeal. Therefore God alone is celebrated, as the unbegotten, independent, and unwearied nature; being incorporeal, and therefore invisible; for “no man hath seen God.” (Joh_1:18) But souls, being rational bodies, are arranged by the Maker and Father of all things into members which are visible to reason, having received this impression. Whence, also, in Hades, as in the case of Lazarus and the rich man, they are spoken of as having a tongue, and a finger, and the other members; not as though they had with them another invisible body, but that the souls themselves, naturally, when entirely stripped of their covering, are such according to their essence.

XX. The saint says at the end: The words, “For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living,” (Rom_14:9) must be taken as referring to souls and bodies; the souls being the living, as being immortal, and the bodies being dead.

XXI. Since the body of man is more honourable than other living creatures, because it is said to have been formed by the hands of God. and because it has attained to be the vehicle of the reasonable soul; how is it that it is so short-lived, shorter even than some of the irrational creatures? Is it not clear that its long-lived existence will be after the resurrection? 

FOOTNOTES

14 From Photius, Bibliotheca, cod. 234.

15 Gregory, surnamed Theologus, commonly known as Gregory Nazianzen.

16 [Athenagoras, Plea, cap. xxiv. vol. 2. p. 142, this series.]

17 [Gregory’s opponent, not St. Paul’s.]

18 [Gregory says.]

19 From Photius, Bibliotheca, cod. 234.

20 Methodius.

21 The word means literally, “by an abuse, or misapplication;” but the author’s meaning is very nearly that expressed in the text. – Tr.

22 σκηνάς.

23 ἐπενδύσασθαι. 2Co_5:2-3.

24 Commonly known as St. Justin Martyr. – Tr. [See his treatise On the Resurrection, vol. 1. p. 295; also On Life, p. 198, this series.]

25 Cf. p. 368, supra. [Pyragnos = fire-proof agnos.]

26 Hades.

27 [Justin Martyr, vol. 1. p. 295, this series.]

28 The Israelites.

29 1Sa_28:12. [See vol. 5. p. 169, note 34, this series.]

30 The reading of Jahn, “καθ ̓ ἑαυτήν,” is here adopted. – Tr.

31 Jahn’s reading.

On the History of Jonah.

From the Book on the Resurrection.1

1. The history of Jonah2 contains a great mystery. For it seems that the whale signifies Time, which never stands still, but is always going on, and consumes the things which are made by long and shorter intervals. But Jonah, who fled from the presence of God, is himself the first man who, having transgressed the law, fled from being seen naked of immortality, having lost through sin his confidence in the Deity. And the ship in which he embarked, and which was tempest-tossed, is this brief and hard life in the present time; just as though we had turned and removed from that blessed and secure life, to that which was most tempestuous and unstable, as from solid land to a ship. For what a ship is to the land, that our present life is to that which is immortal. And the storm and the tempests which beat against us are the temptations of this life, which in the world, as in a tempestuous sea, do not permit us to have a fair voyage free from pain, in a calm sea, and one which is free from evils. And the casting of Jonah from the ship into the sea, signifies the fall of the first man from life to death, who received that sentence because, through having sinned, he fell from righteousness: “Dust thou art, and unto dust shalt thou return.” (Gen_3:19) And his being swallowed by the whale signifies our inevitable removal by time. For the belly in which Jonah, when he was swallowed, was concealed, is the all-receiving earth, which receives all things which are consumed by time.

II. As, then, Jonah spent three days and as many nights in the whale’s belly, and was delivered up sound again, so shall we all, who have passed through the three stages of our present life on earth – I mean the beginning, the middle, and the end, of which all this present time consists – rise again. For there are altogether three intervals of time, the past, the future, and the present. And for this reason the Lord spent so many days in the earth symbolically, thereby teaching clearly that when the fore-mentioned intervals of time have been fulfilled, then shall come oar resurrection, which is the beginning of the future age, and the end of this. For in that age3 there is neither past nor future, but only the present. Moreover, Jonah having spent three days and three nights in the belly of the whale, was not destroyed by his flesh being dissolved, as is the case with that natural decomposition which takes place in the belly, in the case of those meats which enter into it, on account of the greater heat in the liquids, that it might be shown that these bodies of ours may remain undestroyed. For consider that God had images of Himself made as of gold, that is of a purer spiritual substance, as the angels; and others of clay or brass, as ourselves. He united the soul which was made in the image of God to that which was earthy. As, then, we must here honour all the images of a king, on account of the form which is in them, so also it is incredible that we who are the images of God should be altogether destroyed as being without honour. Whence also the Word descended into our world, and was incarnate of our body, in order that, having fashioned it to a more divine image, He might raise it incorrupt, although it had been dissolved by time. And, indeed, when we trace out the dispensation which was figuratively set forth by the prophet, we shall find the whole discourse visibly extending to this. 

Extracts from the Work on Things Created.4

I. This selection is made, by way of compendium or synopsis, from the work of the holy martyr and bishop Methodius, concerning things created. The passage, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine,” (Mat_7:6) is explained by Origen as signifying that the pearls are the more mystical teachings of our God-given religion, and the swine those who roll in impiety and in all kinds of pleasures, as swine do in mud; for he said that it was taught by these words of Christ not to cast about the divine teachings, inasmuch as they could not bear them who were held by impiety and brutal pleasures. The great Methodius says: If we must understand by pearls the glorious and divine teachings, and by swine those who are given up to impiety and pleasures, from whom are to be withheld and hidden the apostle’s teachings, which stir men up to piety and faith in Christ, see how you say that no Christians can be converted from their impiety by the teachings of the apostles. For they would never cast the mysteries of Christ to those who, through want: of faith, are like swine. Either, therefore, these: things were cast before all the Greeks and other unbelievers, and were preached by the disciples of Christ, and converted them from impiety to the faith of Christ, as we believers certainly confess, and then the words, “Cast not your pearls before swine,” can no longer mean what has been said; or meaning this, we must say that faith in Christ and deliverance from impiety have been accorded to none of the unbelievers, whom we compare to swine, by the apostolic instructions enlightening their souls like pearls. But this is blasphemous. Therefore the pearls in this place are not to be taken to mean the deepest doctrines, and the swine the impious; nor are we to understand the words, “Cast not your pearls before swine,” as forbidding us to cast before the impious and unbelieving the deep and sanctifying doctrines of faith in Christ; but we must take the pearls to mean virtues, with which the soul is adorned as with precious pearls; and not to cast them before swine, as meaning that we are not to cast these virtues, such as chastity, temperance, righteousness, and truth, that we are not to cast these to impure pleasures, for these are like swine, lest they, fleeing from the virtues, cause the soul to live a swinish and a vicious life.

II. Origen says that what he calls the Centaur is the universe which is co-eternal with the only wise and independent God. For he says, since there is no workman without some work, or maker without something made, so neither is there an Almighty without an object of His power. For the workman must be so called from his work, and the maker from what he makes, and the Almighty Ruler from that which He rules over. And so it must be, that these things were made by God from the beginning, and that there was no time in which they did not exist. For if there was a time when the things that are made did not exist, then, as there were no things which had been made, so there was no maker; which you see to be an impious conclusion. And it will result that the unchangeable and unaltered God has altered and changed. For if He made the universe later, it is clear that He passed from not making to making. But this is absurd in connection with what has been said. It is impossible, therefore, to say that the universe is not unbeginning and co-eternal with God. To whom the saint replies, in the person of another, asking, “Do you not consider God the beginning and fountain of wisdom and glory, and in short of all virtue in substance and not by acquisition?” “Certainly,” he says. “And what besides? Is He not by Himself perfect and independent?” “True; for it is impossible that he who is independent should have his independence from another. For we must say, that all which is full by another is also imperfect. For it is the thing which has its completeness of itself, and in itself alone, which can alone be considered perfect.” “You say most truly. For would you pronounce that which is neither by itself complete, nor its own completeness, to be independent?” “By no means For that which is perfect through anything else must needs be in itself imperfect.” “Well, then shall God be considered perfect by Himself, and not by some other?” “Most rightly.” “Then God is something different from the world, and the world from God? “Quite so.” “We must not then say that God is perfect, and Creator, and Almighty, through the world?” “No; for He must surely by Himself, and not by the world, and that changeable, be found perfect by Himself. “Quite so.” “But you will say that the rich man is called rich on account of his riches? And that the wise man is called wise not as being wisdom itself, but as being a possessor of substantial wisdom?” “Yes.” “Well, then, since God is something different from the world, shall He be called on account of the world rich, and beneficent, and Creator? “By no means. Away with such a thought!” Well, then, He is His own riches, and is by Himself rich and powerful.” “So it seems.” “He was then before the world altogether independent, being Father, and Almighty, and Creator; so that He by Himself, and not by another, was this.” “It must be so.” “Yes; for if He were acknowledged to be Almighty on account of the world, and not of Himself, being distinct from the world, – may God forgive the words, which the necessity of the argument requires, – He would by Himself be imperfect and have need of these things, through which He is marvellously Almighty and Creator. We must not then admit this pestilent sin of those who say concerning God, that He is. Almighty and Creator by the things which He controls and creates, which are changeable, and that He is not so by Himself.

III. Now consider it thus: “If, you say, the world was created later, not existing before, then we must change the passionless and unchangeable God; for it must needs be, that he who did nothing before, but afterwards, passes from not doing to doing, changes and is altered.” Then I said, “Did God rest from making the world, or not?” “He rested.” “Because otherwise it would not have been completed.” True.” “If, then, the act of making, after not making, makes an alteration in God, does not His ceasing to make after making the same?” “Of necessity.” “But should you say that He is altered as not doing to-day, from what He was, when He was doing? “By no means. There is no necessity for His being changed, when He makes the world from what He was when He was not making it; and neither is there any necessity for saying that the universe must have co-existed with Him, on account of our not being forced to say that He has changed, nor that the universe is co-eternal with Him.”

IV. But speak to me thus: “Should you call that a thing created which had no beginning of its creation?” “Not at all.” “But if there is no beginning of its creation, it is of necessity uncreated. But if it was created, you will grant that it was created by some cause. For it is altogether impossible that it should have a beginning without a cause.” “It is impossible.” “Shall we say, then, that the world and the things which are in it, having come into existence and formerly not existing, are from any other cause than God?” “It is plain that they are from God.” “Yes; for it is impossible that that which is limited by an existence which has a beginning should be co-existent with the infinite.” “It is impossible.” “But again, O Centaur, let us consider it from the beginning. Do you say that the things which exist were created by Divine knowledge or not?” “Oh, begone, they will say; not at all.” “Well, but was it from the elements, or from matter, or the firmaments, or however yon choose to name them, for it makes no difference; these things existing beforehand uncreated and borne along in a state of chaos; did God separate them and reduce them all to order, as a good painter who forms one picture out of many colours?” “No, nor yet this.” For they will quite avoid making a concession against themselves, lest agreeing that there was a beginning of the separation and transformation of matter, they should be forced in consistency to say, that in all things God began the ordering and adorning of matter which hitherto had been without form.

V. But come now, since by the favour of God we have arrived at this point in our discourse; let us suppose a beautiful statue standing upon its base; and that those who behold it, admiring its harmonious beauty, differ among themselves, some trying to make out that it had been made, others that it had not. I should ask them: For what reason do you say that it was not made? on account of the artist, because he must be considered as never resting from his work? or on account of the statue itself? If it is on account of the artist, how could it, as not being made, be fashioned by the artist? But if, when it is moulded of brass, it has all that is needed in order that it may receive whatever impression the artist chooses, how can that be said not to be made which submits to and receives his labour? If, again, the statue is declared to be by itself perfect and not made, and to have no need of art, then we must allow, in accordance with that pernicious heresy, that it is self-made. If perhaps they are unwilling to admit this argument, and reply more inconsistently, that they do not say that the figure was not made, but that it was always made, so that there was no beginning of its being made, so that artist might be said to have this subject of his art without any beginning. Well then, my friends, we will say to them, if no time, nor any age before can be found in the past, when the statue was not perfect, will you tell us what the artist contributed to it, or wrought upon it? For if this statue has need of nothing, and has no beginning of existence, for this reason, according to you, a maker never made it, nor will any maker be found. And so the argument seems to come again to the same conclusion, and we must allow that it is self-made. For if all artificer is said to have moved a statue ever so slightly, he will submit to a beginning, when he began to move and adorn that which was before unadorned and unmoved. But the world neither was nor will be for ever the same. Now we must compare the artificer to God, and the statue to the world. But how then, O foolish men, can you imagine the creation to be co-eternal with its Artificer, and to have no need of an artificer? For it is of necessity that the co-eternal should never have had a beginning of being, and should be equally uncreated and powerful with Him. But the uncreated appears to be in itself perfect and unchangeable, and it will have need of nothing, and be free from corruption. And if this be so, the world can no longer be, as you say it is, capable of change.

VI. He says that the Church5 is so called from being called out6 with respect to pleasures.

VII. The saint says: We said there are two kinds of formative power in what we have now acknowledged; the one which works by itself what it chooses, not out of things which already exist, by its bare will, without delay, as soon as it wills. This is the power of the Father. The other which adorns and embellishes, by imitation of the former, the things which already exist. This is the power of the Son, the almighty and powerful hand of the Father, by which, after creating matter not out of things which were already in existence, He adorns it.

VIII. The saint says that the Book of Job is by Moses. He says, concerning the words, “In the beginning God created the heaven and the earth,” (Gen_1:1) that one will not err who says that the “Beginning” is Wisdom. For Wisdom is said by one of the Divine band to speak in this manner concerning herself: “The Lord created me the beginning of His ways for His works: of old He laid my formulation.” (Pro_8:22) It was fitting and more seemly that all things which came into existence, should be more recent than Wisdom, since they existed through her. Now consider whether the saying: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God;” (Joh_1:1, Joh_1:2) – whether these statements be not in agreement with those. For we must say that the Beginning, out of which the most upright Word came forth, is the Father and Maker of all things, in whom it was. And the words, “The same was in the beginning with God,” seem to indicate the position of authority of the Word, which He had with the Father before the world came into existence; “beginning” signifying His power. And so, after the peculiar unbeginning beginning, who is the Father, He is the beginning of other things, by whom all things are made.

IX. He says that Origen, after having fabled many things concerning the eternity of the universe, adds this also: Nor yet from Adam, as some say, did man, previously not existing, first take his existence and come into the world. Nor again did the world begin to be made six days before the creation of Adam. But if any one should prefer to differ in these points, let him first say, whether a period of time be not easily reckoned from the creation of the world, according to the Book of Moses, to those who so receive it, the voice of prophecy here proclaiming: “Thou art God from everlasting, and world without end. . . . For a thousand years in Thy sight are but as yesterday: seeing that is past as a watch in the night.” (Psa_90:2, Psa_90:4) For when a thousand years are reckoned as one day in the sight of God, and from the creation of the world to His rest is six days, so also to our time, six days are defined, as those say who are clever arithmeticians. Therefore, they say that an age of six thousand years extends from Adam to our time. For they say that the judgment will come on the seventh day, that is in the seventh thousand years. Therefore, all the days from our time to that which was in the beginning, in which God created the heaven and the earth, are computed to be thirteen days; before which God, because he had as yet created nothing according to their folly, is stripped of His name of Father and Almighty. But if there are thirteen days in the sight of God from the creation of the world, how can Wisdom say, in the Book of the Son of Sirach: “Who can number the sand of the sea, and the drops of rain, and the days of eternity ?” (Ecclus. 1:2) This is what Origen says seriously, and mark how he trifles. 

From the Works of Methodius Against Porphyry.

I.7

This, in truth, must be called most excellent and praiseworthy, which God Himself considers excellent, even if it be despised and scoffed at by all. For things are not what men think them to be.

II.8

Then repentance effaces every sin, when there is no delay after the fall of the soul, and the disease is not suffered to go on through a long interval. For then evil will not have power to leave its mark in us, when it is drawn up at the moment of its being set down like a plant newly planted.

III.9

In truth, our evil comes out of our want of resemblance to God, and our ignorance of Him; and, on the other hand, our great good consists in our resemblance to Him. And, therefore, our conversion and faith in the Being who is incorruptible and divine, seems to be truly our proper good, and ignorance and disregard of Him our evil; if, at least, those things which are produced in us and of us, being the evil effects of sin, are to be considered ours.

From His Discourse Concerning Martyrs.10

For martyrdom is so admirable and desirable, that the Lord, the Son of God Himself, honouring it, testified, “He thought it not robbery to be equal with God,” (Phi_2:5) that might honour man to whom He descended with this gift.

General Note.

The Banquet appears to me a genuine work, although, like other writings of this Father, it may have been corrupted. Tokens of such corruptions are not wanting, and there can be little doubt that Methodius the monkish artist and missionary of the ninth century has been often copied into the works of his earlier namesake.11

In a fragment, for example, found on a preceding page,12 there is a passage on God’s image in angels and men, which appears in its more probable form in another fragment,13 discovered by Combefis. As quoted by St. John Damascene, it is enough to say of it, with the candid Dupin, “I very much question whether the passage belongs to Methodius; or, if it does, it must be taken in another sense14 than that in which Damascene understood it, . . . as the words which immediately precede seem to intimate.” That it is a positive anachronism in any other sense, is proved by the history of Images, on which see Epiphanius, quoted by Faber, Difficulties of Romanism, p. 488, ed. 1830. He gives St. Jerome, Opp., ii. p. 177. A learned friend suggests that the Rev. J. Endell Tyler’s popular work on Primitive Christian Worship may supply an accessible reference.15 It is a very good thought, for the whole book is worth reading, on other points also. 

FOOTNOTES

1 [A fragment given by Combefis, in Latin, in the Bibliotheca Concionatoria, t. ii. p. 263, etc. Published in Greek from the Vatican MS. (1611), by Simon de Magistris, in Acta Martyrum ad ostia Tiberina sub Claudio Gothico. (Rome, 1792, folio. Append. p. 462.)]

2 [Mat_12:40. This history comes to us virtually from the Son of God, who confirms the testimony of His prophet. See the very curious remarks of Edward King in his Morsels of Criticism, vol. i. p. 601, ed. 1788.]

3 Or, dispensation.

4 From Photius, Bibliotheca, cod. 235.

5 Ἐκκλησία.

6 ἐκκεκληκέναι.

7 From the Parallels of St. John Damascene, Opera, tom. ii. p. 778, ed. Lequien.

8 From the Parallels of St. John Damascene, Opera, tom. ii. p. 784, B.

9 From the Parallels of St. John Damascene, Opera, tom. ii. p. 785, E.

10 From Theodoretus, Dial., 1, Ἀτρεπτ. Opp., ed. Sirmond, tom. iv. p. 37.

11 Murdock’s Mosheim, Eccles. Hist., ii. 51.

12 P. 369, note 13, supra.

13 The Jonah Fragment, p. 378, supra.

14 The sense, that is, of the golden image of God in angels, and “in clay or brass, as ourselves.” See p. 378, supra.

15 See pp. 131, 132, edition of the London Society for the Promotion of Christian Knowledge.

Oration Concerning Simeon and Anna on the Day That They Met in the Temple.1

I. Although I have before, as briefly as possible, in my dialogue on chastity, sufficiently laid the foundations, as it were, for a discourse on virginity, yet to-day the season has brought forward the entire subject of the glory of virginity, and its incorruptible crown, for the delightful consideration of the Church’s foster-children. For to-day the council chamber of the divine oracles is opened wide, and the signs prefiguring this glorious day, with its effects and issues, are by the sacred preachers read over to the assembled Church. Today the accomplishment of that ancient and true counsel is, in fact and deed, gloriously manifested to the world. Today, without any covering, (2Co_3:18) and with unveiled face, we see, as in a mirror, the glory of the Lord, and the majesty of the divine ark itself. To-day, the most holy assembly, bearing upon its shoulders the heavenly joy that was for generations expected, imparts it to the race of man. “Old things are passed away” (2Co_5:17) – things new burst forth into flowers, and such as fade not away. No longer does the stern decree of the law bear sway, but the grace of the Lord reigneth, drawing all men to itself by saving long-suffering. No second time is an Uzziah (2Sa_6:7) invisibly punished, for daring to touch what may not be touched; for God Himself invites, and who will stand hesitating with fear? He says: “Come unto Me, all ye that labour and are heavy laden.” (Mat_11:28) Who, then, will not run to Him? Let no Jew contradict the truth, looking at the type which went before the house of Obededom. (2Sa_6:10) The Lord has “manifestly come to His own.”2 And sitting on a living and not inanimate ark, as upon the mercy-seat, He comes forth in solemn procession upon the earth. The publican, when he touches this ark, comes away just; the harlot, when she approaches this, is remoulded, as it were, and becomes chaste; the leper, when he touches this, is restored whole without pain. It repulses none; it shrinks from none; it imparts the gifts of healing, without itself contracting any disease; for the Lord, who loves and cares for man, in it makes His resting-place. These are the gifts of this new grace. This is that new and strange thing that has happened under the sun (Ecclus. 1:10) – a thing that never had place before, nor will have place again. That which God of His compassion toward us foreordained has come to pass, He hath given it fulfilment because of that love for man which is so becoming to Him. With good right, therefore, has the sacred trumpet sounded, “Old things are passed away, behold all things are become new.” (2Co_5:17) And what shall I conceive, what shall I speak worthy of this day? I am struggling to reach the inaccessible, for the remembrance of this holy virgin far transcends all words of mine. Wherefore, since the greatness of the panegyric required completely puts to shame our limited powers, let us betake ourselves to that hymn which is not beyond our faculties, and boasting in our own3 unalterable defeat, let us join the rejoicing chorus of Christ’s flock, who are keeping holyday. And do you, my divine and saintly auditors, keep strict silence, in order that through the narrow channel of ears, as into the harbour of the understanding, the vessel freighted with truth may peacefully sail. We keep festival, not according to the vain customs of the Greek mythology; we keep a feast which brings with it no ridiculous or frenzied banqueting4 of the gods, but which teaches us the wondrous condescension to us men of the awful glory of Him who is God over all. (Rom_9:5) 

II. Come, therefore, Isaiah, most solemn of preachers and greatest of prophets, wisely unfold to the Church the mysteries of the congregation in glory, and incite our excellent guests abundantly, to satiate themselves with enduring dainties, in order that, placing the reality which we possess over against that mirror of thine, truthful prophet as thou art, thou mayest joyfully clap thine hands at the issue of thy predictions. It came to pass, he says, “in the year in which king Uzziah died, I saw the Lord sitting upon a throne, high and lifted up; and the house was full of His glory. And the seraphim stood round about him: each one had six wings. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of His glory. And the posts of the door were moved at the voice of him that cried, and the house was filled with smoke. And I said, Woe is me! I am pricked to the heart, for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. And one of the seraphim was sent unto me, having a live coal in his hand, which he had taken with the tongs from off the altar. And he touched my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin is purged. Also I heard the voice of the Lord, saying, Whom shall I strict, and who will go unto this people? Then said I, Here am I; send me. And He said, Go, and tell this people, Hear ye indeed, bat understand not; and see ye indeed, but perceive not.”5 These are the proclamations made beforehand by the prophet through the Spirit. Do thou, dearly beloved, consider the force of these words. So shalt thou understand the issue of these sacramental6 symbols, and know both what and how great this assembling together of ourselves is. And since the prophet has before spoken of this miracle, come thou, and with the greatest ardour and exultation, and alacrity of heart, together with the keenest sagacity of thine intelligence, and therewith approach Bethlehem the renowned, and place before thy mind an image clear and distinct, comparing the prophecy with the actual issue of events. Thou wilt not stand in need of many words to come to a knowledge of the matter; only fix thine eyes on the things which are taking place there. “All things truly are plain to them that understand, and right to them that find knowledge.” (Pro_8:9) For, behold, as a throne high and lifted up by the glory of Him that fashioned it, the virgin-mother is there made ready, and that most evidently for the King, the Lord of hosts. Upon this, consider the Lord now coming unto thee in sinful flesh. Upon this virginal throne, I say, worship Him who now comes to thee by this new and ever-adorable way. Look around thee with the eye of faith, and thou wilt find around Him, as by the ordinance of their courses,7 the royal and priestly company of the seraphim. These, as His bodyguard, are ever wont to attend the presence of their king. Whence also in this place they are not only said to hymn with their praises the divine substance of the divine unity, but also the glory to be adored by all of that one of the sacred Trinity, which now, by the appearance of God in the flesh, hath even lighted upon earth. They say: “The whole earth is full of His glory.” For we believe that, together with the Son, who was made man for oar sakes, according to the good pleasure of His will,8 was also present the Father, who is inseparable from Him as to His divine nature, anal also the Spirit, who is of one and the same essence with Him.9 For, as says Paul, the interpreter of the divine oracle,10 “God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them.” (2Co_5:19) He thus shows that the Father was in the Son, because that one and the same will worked in them.

III. Do thou, therefore, O lover of this festival, when thou hast considered well the glorious mysteries of Bethlehem, which were brought to pass for thy sake, gladly join thyself to the heavenly host, which is celebrating magnificently thy salvation. (2Sa_6:14) As once David did before the ark, so do thou, before this virginal throne, joyfully lead the dance. Hymn with gladsome song the Lord, who is always and everywhere present, and Him who from Teman, (Hab_3:3) as says the prophet, hath thought fit to appear, and that in the flesh, to the race of men. Say, with Moses, “He is my God, and I will glorify Him; my father’s God, and I will exalt Him.” (Exo_15:2) Then, after thine hymn of thanksgiving, we shall usefully inquire what cause aroused the King of Glory to appear in Bethlehem. His compassion for us compelled Him, who cannot be compelled, to be born in a human body at Bethlehem. But what necessity was there that He, when a suckling infant,11 that He who, though both in time, was not limited by time, that He, who though wrapped in swaddling clothes, was not by them held fast, what necessity was there that He should be an exile and a stranger from His country? Should you, forsooth, wish to know this, ye congregation most holy, and upon whom the Spirit of God hath breathed, listen to Moses proclaiming plainly to the people, stimulating them, as it were, to the knowledge of this extraordinary nativity, and saying, “Every male that openeth the womb, shall be called holy to the Lord.” (Exo_13:2) O wondrous circumstance! “O the depth of the riches both of the wisdom and knowledge of God!” (Rom_11:33) It became indeed the Lord of the law and the prophets to do all things in accordance with His own law, and not to make void the law, but to fulfil it, and rather to connect with the fulfilment of the law the beginning of His grace. Therefore it is that the mother, who was superior to the law, submits to the law. And she, the holy and undefiled one, observes that time of forty days that was appointed for the unclean. And He who makes us free from the law, became subject to the law; and there is offered for Him, who hath sanctified us, a pair of clean birds, (Luk_11:24) in testimony of those who approach clean and blameless. Now that that parturition was polluted, and stood not in need of expiatory victims, Isaiah is our witness, who proclaims distinctly to the whole earth under the sun: “Before she travailed,” he says, “she brought forth before her pains came, she escaped, and brought forth a man-child.” (Isa_66:7) Who hath heard such a thing? Who hath seen such things? The must holy virgin mother, therefore, escaped entirely the manner of women even before she brought forth: doubtless, in order that the Holy Spirit, betrothing her unto Himself, and sanctifying her, she might conceive without intercourse with man. She hath brought forth her first-born Son, even the only-begotten Son of God, Him, I say, who in the heavens above shone forth as the only-begotten, without mother, from out His Father’s substance, and preserved the virginity of His natural unity undivided and inseparable; and who on earth, in the virgin’s nuptial chamber, joined to Himself the nature of Adam, like a bridegroom, by an inalienable union, and preserved His mother’s purity uncorrupt and uninjured – Him, in short, who in heaven was begotten without corruption, and on earth brought forth in a manner quite unspeakable. But to return to our subject.

IV. Therefore the prophet brought the virgin from Nazareth, in order that she might give birth at Bethlehem to her salvation-bestowing child, and brought her back again to Nazareth, in order to make manifest to the world the hope of life. Hence it was that the ark of God removed from the inn at Bethlehem, for there He paid to the law that debt of the forty days, due not to justice but to grace, and rested upon the mountains of Sion, and receiving into His pure bosom as upon a lofty throne, and one transcending the nature of man, the Monarch of all, (Cf. Luk_2:22) she presented Him there to God the Father, as the joint-partner of His throne and inseparable from His nature, together with that pure and undefiled flesh which he had of her substance assumed. The holy mother goes up to the temple to exhibit to the law a new and strange wonder, even that child long expected, who opened the virgin’s womb, and yet did not burst the barriers of virginity; that child, superior to the law, who yet fulfilled the law; that child that was at once before the law, and yet after it; that child, in short, who was of her incarnate beyond the law of nature.12 For in other cases every womb being first opened by connection with a man, and, being impregnated by his seed, receives the beginning of conception, and by the pangs which make perfect parturition, doth at length bring forth to light its offspring endowed with reason, and with its nature consistent, in accordance with the wise provision of God its Creator. For God said, “Be fruitful, and multiply, and replenish the earth.” But the womb of this virgin, without being opened before, or being impregnated with seed, gave birth to an offspring that transcended nature, while at the same time it was cognate to it, and that without detriment to the indivisible unity, so that the miracle was the more stupendous, the prerogative of virginity likewise remaining intact. She goes up, therefore to the temple, she who was more exalted than the temple, clothed with a double glory – the glory, I say, of undefiled virginity, and that of ineffable fecundity, the benediction of the law, and the sanctification of grace. Wherefore he says who saw it: “And the whole house was full of His glory, and the seraphim stood round about him; and one cried unto another, and said. Holy, holy, holy, is the Lord of hosts: the whole earth is full of His glory.” (Isa_6:3) As also the blessed prophet Habakkuk has charmingly sung, saying, “In the midst of two living creatures thou shalt be known: as the years draw nigh thou shalt be recognised – when the time is come thou shalt be shown forth.”13 See, I pray you, the exceeding accuracy of the Spirit. He speaks of knowledge, recognition, showing forth. As to the first of these: “In the midst of two living creatures thou shalt be known,” (Hab_3:2) he refers to that overshadowing of the divine glory which, in the time of the law, rested in the Holy of holies upon the covering of the ark, between the typical cherubim, as He says to Moses, “There will I be known to thee.” (Exo_25:22) But He refers likewise to that concourse of angels, which hath now come to meet us, by the divine and ever adorable manifestation of the Saviour Himself in the flesh, although He in His very nature cannot be beheld by us, as Isaiah has even before declared. But when He says, “As the years draw nigh, thou shalt be recognised,” He means, as has been said before, that glorious recognition of our Saviour, God in the flesh, who is otherwise invisible to mortal eye; as somewhere Paul, that great interpreter of sacred mysteries, says: “But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.” (Gal_4:4, Gal_4:5) And then, as to that which is subjoined, “When the time is come, Thou shalt be shown forth,” what exposition doth this require, if a man diligently direct the eye of his mind to the festival which we are now celebrating? “For then shalt Thou be shown forth,” He says, “as upon a kingly charger, by Thy pure and chaste mother, in the temple, and that in the grace and beauty of the flesh assumed by Thee.” All these things the prophet, summing up for the sake of greater clearness, exclaims in brief: “The Lord is in His holy temple;” (Hab_2:20) “Fear before Him all the earth.” (Psa_96:9)

V. Tremendous, verily, is the mystery connected with thee, O virgin mother, thou spiritual throne, glorified and made worthy of God.14 Thou hast brought forth, before the eyes of those in heaven and earth, a pre-eminent wonder. And it is a proof of this, and an irrefragable argument, that at the novelty of thy supernatural child-bearing, the angels sang on earth, “Glory to God in the highest, and on earth peace, good-will towards men,” (Luk_2:14) by their threefold song bringing in a threefold holiness.15 Blessed art thou among the generations of women, O thou of God most blessed, for by thee the earth has been filled with that divine glory of God; as in the Psalms it is sung: “Blessed be the Lord God of Israel, and the whole earth shall be filled with His glory. Amen. Amen.” (Psa_72:18, Psa_72:19) And the posts of the door, says the prophet, moved at the voice of him that cried, by which is signified the veil of the temple drawn before the ark of the covenant, which typified thee, that the truth might be laid open to me, and also that I might be taught, by the types and figures which went before, to approach with reverence and trembling to do honour to the sacred mystery which is connected with thee; and that by means of this prior shadow-painting of the law I might be restrained from boldly and irreverently contemplating with fixed gaze Him who, in His incomprehensibility, is seated far above all.16 For if to the ark, which was the image and type of thy sanctity, such honour was paid of God that to no one but to the priestly order only was the access to it open, or ingress allowed to behold it, the veil separating it off, and keeping the vestibule as that of a queen, what, and what sort of veneration is due to thee from us who are of creation the least, to thee who art indeed a queen; to thee, the living ark of God, the Lawgiver; to thee, the heaven that contains Him who can be contained of none? For since thou, O holy virgin,17 hast dawned as a bright day upon the world and hast brought forth the Sun of Righteousness, that hateful horror of darkness has been chased away; the power of the tyrant has been broken, death hath been destroyed, hell swallowed up, and all enmity dissolved before the face of peace; noxious diseases depart now that salvation looks forth; and the whole universe has been filled with the pure and clear light of truth. To which things Solomon alludes in the Book of Canticles, and begins thus: “My beloved is mine, and I am his; he feedeth among the lilies until the day break, and the shadows flee away.” (Son_2:16, Son_2:17) Since then, the God of gods hath appeared in Sion, and the splendour of His beauty hath appeared in Jerusalem; and “a light has sprung up for the righteous, and joy for those who are true of heart.” (Psa_97:11) According to the blessed David, the Perfecter and Lord of the perfected18 hath, by the Holy Spirit, called the teacher and minister of the law to minister and testify of those things which were done.

VI. Hence the aged Simeon, putting off the weakness of the flesh, and putting on the strength of hope, in the face of the law hastened to receive the Minister of the law, the Teacher19 with authority, the God of Abraham, the Protector of Isaac, the Holy One of Israel, the Instructor of Moses; Him, I say, who promised to show him His divine incarnation, as it were His hinder parts; (Exo_33:23) Him who, in the midst of poverty, was rich; Him who in infancy was before the ages; Him who, though seen, was invisible; Him who in comprehension was incomprehensible; Him who, though in littleness, yet surpassed all magnitude – at one and the same time in the temple and in the highest heavens – on a royal throne, and on the chariot of the cherubim Him who is both above and below continuously Him who is in the form of a servant, and in the form of God the Father; a subject, and yet King of all. He was entirely given up to desire, to hope, to joy; he was no longer his own, but His who had been looked for. The Holy Spirit had announced to him the joyful tidings, and before he reached the temple, carried aloft by the eyes of his understanding, as if even now he possessed what he had longed for, he exulted with joy. Being thus led on, and in his haste treading the air with his steps, he reaches the shrine hitherto held sacred; but, not heeding the temple, he stretches out his holy arms to the Ruler of the temple, chanting forth in song such strains as become the joyous occasion: I long for Thee, O Lord God of my fathers, and Lord of mercy, who hast deigned, of Thine own glory and goodness, which provides for all, of Thy gracious condescension, with which Thou inclinest towards us, as a Mediator bringing peace, to establish harmony between earth and heaven. I seek Thee, the Great Author of all. With longing I expect Thee who, with Thy word, embracest all things. I wait for Thee, the Lord of life and death. For Thee I look, the Giver of the law, and the Successor of the law. I hunger for Thee, who quickenest the dead; I thirst for Thee, who refreshest the weary; I desire Thee, the Creator and Redeemer of the world. (Isa_43:10) Thou art our God, and Thee we adore; Thou art our holy Temple, and in Thee we pray; Thou art our Lawgiver, and Thee we obey; Thou art God of all things the First. Before Thee was no other god begotten of God the Father; neither after Thee shall there be any other son consubstantial and of one glory with the Father. And to know Thee is perfect righteousness, and to know Thy power is the root of immortality. (Wis. 15:3) Thou art He who, for our salvation, was made the head stone of the corner, precious and honourable, declared before to Sion. (Psa_118:22; Isa_28:16; 1Pe_2:6) For all things are placed under Thee as their Cause and Author, as He who brought all things into being out of nothing, and gave to what was unstable a firm coherence; as the connecting Band and Preserver of that which has been brought into being; as the Framer of things by nature different; as He who, with wise and steady hand, holds the helm of the universe; as the very Principle of all good order; as the irrefragable Bond of concord and peace. For in Thee we live, and move, and have our being. (Act_18:28) Wherefore, O Lord my God, I will glorify Thee, I will praise Thy name; for Thou hast done wonderful things; Thy counsels of old are faithfulness and truth; Thou art clothed with majesty and honour. (Exo_15:2; Isa_25:1; Psa_104:1) For what is more splendid for a king than a purple robe embroidered around with flowers, and a shining diadem? Or what for God, who delights in man, is more magnificent than this merciful assumption of the manhood, illuminating with its resplendent rays those who sit in darkness and the shadow of death? (Isa_42:7; Luk_1:79) Fitly did that temporal king and Thy servant once sing of Thee as the King Eternal, saying, Thou art fairer than the children of men, who amongst men art very God and man. (1Ti_1:17; Psa_45:2) For Thou hast girt, by Thy incarnation, Thy loins with righteousness, and anointed Thy veins with faithfulness, who Thyself art very righteousness and truth, the joy and exultation of all. (Isa_11:5) Therefore rejoice with me this day, ye heavens, for the Lord hath showed mercy to His people. Yea, let the clouds drop the dew of righteousness upon the world; let the foundations of the earth sound a trumpet-blast to those in Hades, for the resurrection of them that sleep is come. (Isa_45:8) Let the earth also cause compassion to spring up to its inhabitants; for I am filled with comfort; I am exceeding joyful since I have seen Thee, the Saviour of men. (2Co_7:4)

VII. While the old man was thus exultant, and rejoicing with exceeding great and holy joy, that which had before been spoken of in a figure by the prophet Isaiah, the holy mother of God now manifestly fulfilled. For taking, as from a pure and undefiled altar, that coal living and ineffable, with man’s flesh invested, in the embrace of her sacred hands, as it were with the tongs, she held Him out to that just one, addressing and exhorting him, as it seems to me, in words to this effect: Receive, O reverend senior, thou of priests the most excellent, receive the Lord, and reap the full fruition of that hope of thine which is not left widowed and desolate. Receive, thou of men the most illustrious, the unfailing treasure, and those riches which can never be taken away. Take to thine embrace, O thou of men most wise, that unspeakable might, that unsearchable power, which can alone support thee. Embrace, thou minister of the temple, the Greatness infinite, and the Strength incomparable. Fold thyself around Him who is the very life itself, and live, O thou of men most venerable, Cling closely to incorruption and be renewed, O thou of men most righteous. Not too bold is the attempt; shrink not from it then, O thou of men most holy. Satiate thyself with Him thou hast longed for, and take thy delight in Him who has been given, or rather who gives Himself to thee, O thou of men most divine. Joyfully draw thy light, O thou of men most pious, from the Sun of Righteousness, that gleams around thee through the unsullied mirror of the flesh. Fear not His gentleness, nor let His clemency terrify thee, O thou of men most blessed. Be not afraid of His lenity, nor shrink from His kindness, O thou of men most modest. Join thyself to Him with alacrity, and delay not to obey Him. That which is spoken to thee, and held out to thee, savours not of over-boldness. Be not then reluctant, O thou of men the most decorous. The flame of the grace of my Lord does not consume, but illuminates thee, O thou of men most just. (Exo_3:2) Let the bush which set forth me in type, with respect to the verity of that fire which yet had no subsistence, teach thee this, O thou who art in the law the best instructed. (Dan_3:21) Let that furnace which was as it were a breeze distilling dew persuade thee, O master, of the dispensation of this mystery. Then, beside all this, let my womb be a proof to thee, in which He was contained, who in nought else was ever contained, of the substance of which the incarnate Word yet deigned to become incarnate. The blast (Exo_19:16) of the trumpet does not now terrify those who approach, nor a second time does the mountain all on smoke cause terror to those who draw nigh, nor indeed does the law punish relentlessly (Psa_6:6) those who would boldly touch. What is here present speaks of love to man; what is here apparent, of the Divine condescension. Thankfully, then, receive the God who comes to thee, for He shall take away thine iniquities, and thoroughly purge thy sins. In thee, let the cleansing of the world first, as in type, have place. In thee, and by thee, let that justification which is of grace become known beforehand to the Gentiles. Thou art worthy of the quickening first-fruits. Thou hast made good use of the law. Use grace henceforth. With the letter thou hast grown weary; in the spirit be renewed. Put off that which is old, and clothe thyself with that which is new. For of these matters I think not that thou art ignorant.

VIII. Upon all this that righteous man, waxing bold and yielding to the exhortation of the mother of God, who is the handmaid of God in regard to the things which pertain to men, received into his aged arms Him who in infancy was yet the Ancient of days, and blessed God, and said, “Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel.” (Luk_2:29-32) I have received from Thee a joy unmixed with pain. Do thou, O Lord, receive me rejoicing, and singing of Thy mercy and compassion. Thou hast given unto me this joy of heart. I render unto Thee with gladness my tribute of thanksgiving. I have known the power of the love of God. Since, for my sake, God of Thee begotten, in a manner ineffable, and without corruption, has become man. I have known the inexplicable greatness of Thy love and care for us, for Thou hast sent forth Thine own bowels to come to our deliverance. Now, at length, I understand what I had from Solomon learned: “Strong as death is love: for by it shall the sting of death be done away, by it shall the dead see life, by it shall even death learn what death is, being made to cease from that dominion which over us he exercised. By it, also, shall the serpent, the author of our evils, he taken captive and overwhelmed.” (Son_8:6) Thou hast made known to us, O Lord, Thy salvation, (Psa_98:2) causing to spring up for us the plant of peace, and we shall no longer wander in error. Thou hast made known to us, O Lord, that Thou hast not unto the end overlooked Thy servants; neither hast Thou, O beneficent One, forgotten entirely the works of Thine hands. For out of Thy compassion for our low estate Thou hast shed forth upon us abundantly that goodness of Thine which is inexhaustible, and with Thy very nature cognate, having redeemed us by Thine only begotten Son, who is unchangeably like to Thee, and of one substance with Thee; judging it unworthy of Thy majesty and goodness to entrust to a servant the work of saving and benefiting Thy servants, or to cause that those who had offended should be reconciled by a minister. But by means of that light, which is of one substance with Thee, Thou hast given light to those that sat in darkness (Isa_9:2; Isa_42:7; Luk_1:79) and in the shadow of death, in order that in Thy light they might see the light of knowledge; (Psa_36:9) and it has seemed good to Thee, by means of our Lord and Creator, to fashion us again unto immortality; and Thou hast graciously given unto us a return to Paradise by means of Him who separated us from the joys of Paradise; and by means of Him who hath power to forgive sins Thou hast (Mar_2:10) blotted out the handwriting which was against us. (Col_2:4) Lastly, by means of Him who is a partaker of Thy throne and who cannot be separated from Thy divine nature, Thou hast given unto us the gift of reconciliation and access unto Thee with confidence in order that, by the Lord who recognises the sovereign authority of none, by the true and omnipotent God, the subscribed sanction, as it were, of so many and such great blessings might constitute the justifying gifts of grace to be certain and indubitable rights to those who have obtained mercy. And this very thing the prophet before had announced in the words: No ambassador, nor angel, but the Lord Himself saved them; because He loved them, and spared them, and He took them up, and exalted them. (Isa. 63:9, LXX) And all this was, not of works of righteousness (Tit_3:5) which we have done, nor because we loved Thee, – for our first earthly forefather, who was honourably entertained, in the delightful abode of Paradise, despised Thy divine and saving commandment, and was judged unworthy of that life-giving place, and mingling his seed with the bastard off-shoots of sin, he rendered it very weak; – but Thou, O Lord, of Thine own self, and of Thine ineffable love toward the creature of Thine hands, hast confirmed Thy mercy toward us, and, pitying our estrangement from Thee, hast moved Thyself at the sight of our degradation (Joh_4:9) to take us into compassion. Hence, for the future, a joyous festival is established for us of the race of Adam, because the first Creator of Adam of His own free-will has become the Second Adam. And the brightness of the Lord our God hath come down to sojourn with us, so that we see God face to face, and are saved Therefore, O Lord, I seek of Thee to be allowed to depart. I have seen Thy salvation; let me be delivered from the bent yoke of the letter. I have seen the King Eternal, to whom no other succeeds; let me be set free from this servile and burdensome chain. I have seen Him who is by nature my Lord and Deliverer; may I obtain, then, His decree for my deliverance. Set me free from the yoke of condemnation, and place me under the yoke of justification. Deliver me from the yoke of the curse, and of the letter that killeth; (2Co_3:6) and enrol me in the blessed company of those who, by the grace of this Thy true Son, who is of equal glory and power with Thee, have been received into the adoption of sons.

IX. Let then, says he, what I have thus far said in brief, suffice for the present as my offering of thanks to God. But what shall I say to thee, O mother-virgin and virgin-mother? For the praise even of her who is not man’s work exceeds the power of man. Wherefore the dimness of my poverty I will make bright with the splendour of the gifts of the spirits that around thee shine, and offering to thee of thine own, from the immortal meadows I will pluck a garland for thy sacred and divinely crowned head. With thine ancestral hymns will I greet thee, O daughter of David, and mother of the Lord and God of David. For it were both base and inauspicious to adorn thee, who in thine own glory excellest with that which belongeth unto another. Receive, therefore, O lady most benignant, gifts precious, and such as are fitted to thee alone, O thou who art exalted above all generations, and who, amongst all created things, both visible and invisible, shinest forth as the most honourable. Blessed is the root of Jesse, and thrice blessed is the house of David, in which thou hast sprung up. (Psa_46:4, Psa_46:5) God is in the midst of thee, and thou shalt not be moved, for the Most High hath made holy the place of His tabernacle. For in thee the covenants and oaths made of God unto the fathers have received a most glorious fulfilment, since by thee the Lord hath appeared, the God of hosts with us. That bush which could not be touched, (Exo_3:2) which beforehand shadowed forth thy figure endowed with divine majesty, bare God without being consumed, who manifested Himself to the prophet just so far as He willed to be seen. Then, again, that hard and rugged rock, (Exo_17:6) which imaged forth the grace and refreshment which has sprung out from thee for all the world, brought forth abundantly in the desert out of its thirsty sides a healing draught for the fainting people. Yea, moreover, the rod of the priest which, without culture, blossomed forth in fruit, (Num_17:8) the pledge and earnest of a perpetual priesthood, furnished no contemptible symbol of thy supernatural child-bearing. (Heb_9:4) What, moreover? Hath not the mighty Moses expressly declared, that on account of these types of thee, hard to be understood, (Exo_25:8) he delayed longer on the mountain, in order that he might learn, O holy one, the mysteries that with thee are connected? For being commanded to build the ark as a sign and similitude of this thing, he was not negligent in obeying the command, although a tragic occurrence happened on his descent from the mount; but having made it in size five cubits and a half, he appointed it to be the receptacle of the law, and covered it with the wings of the cherubim, most evidently presignifying thee, the mother of God, who hast conceived Him without corruption, and in an ineffable manner brought forth Him who is Himself, as it were, the very consistence of incorruption, and that within the limits of the five and a half circles of the world. On thy account, and the undefiled Incarnation of God, the Word, which by thee had place for the sake of that flesh which immutably and indivisibly remains with Him for ever. (Heb_9:4) The golden pot also, as a most certain type, preserved the manna contained in it, which in other cases was changed day by day, unchanged, and keeping fresh for ages. The prophet Elijah (2Ki_2:11) likewise, as prescient of thy chastity, and being emulous of it through the Spirit, bound around him the crown of that fiery life, being by the divine decree adjudged superior to death. Thee also, prefiguring his successor Elisha, (Ecclus. 48:1) having been instructed by a wise master, and anticipating thy presence who wast not yet born, by certain sure indications of the things that would have place hereafter, (2Ki_2:20; 2Ki_4:41, 2Ki_5:1-27) ministered help and healing to those who were in need of it, which was of a virtue beyond nature; now with a new cruse, which contained healing salt, curing the deadly waters, to show that the world was to be recreated by the mystery manifested in thee; now with unleavened meal, in type responding to thy child-bearing, without being defiled by the seed of man, banishing from the food the bitterness of death; and then again, by efforts which transcended nature, rising superior to the natural elements in the Jordan, and thus exhibiting, in signs beforehand, the descent of our Lord into Hades, and His wonderful deliverance of those who were held fast in corruption. For all things yielded and succumbed to that divine image which prefigured thee.

X. But why do I digress, and lengthen out my discourse, giving it the rein with these varied illustrations, and that when the truth of thy matter stands like a column before the eye, in which it were better and more profitable to luxuriate and delight in? Wherefore, bidding adieu to the spiritual narrations and wondrous deeds of the saints throughout all ages, I pass on to thee who art always to be had in remembrance, and who boldest the helm, as it were, of this festival.20

Blessed art thou, all-blessed, and to be desired of all. Blessed of the Lord is thy name, full of divine grace, and grateful exceedingly to God, mother of God, thou that givest light to the faithful. Thou art the circumscription, so to speak, of Him who cannot be circumscribed; the root (Isa_40:1) of the most beautiful flower; the mother of the Creator; the nurse of the Nourisher; the circumference of Him who embraces all things; the upholder of Him (Heb_1:3) who upholds all things by His word; the gate through which God appears in the flesh; (Eze_44:2) the tongs of that cleansing coal; (Isa_6:6) the bosom in small of that bosom which is all-containing; the fleece of wool, (Jdg_6:37) the mystery of which cannot be solved; the well of Bethlehem, (2Sa_23:17) that reservoir of life which David longed for, out of which the draught of immortality gushed forth; the mercy-seat (Exo_35:17) from which God in human form was made known unto men; the spotless robe of Him who clothes Himself with light as with a garment. (Psa_104:2) Thou hast lent to God, who stands in need of nothing, that flesh which He had not, in order that the Omnipotent might become that which it was his good pleasure to be. What is more splendid than this? What than this is more sublime? He who fills earth and heaven, (Jer_23:24) whose are all things, has become in need of thee, for thou hast lent to God that flesh which He had not. Thou hast clad the Mighty One with that beauteous panoply of the body by which it has become possible for Him to be seen by mine eyes. And I, in order that I might freely approach to behold Him, have received that by which all the fiery darts of the wicked shall be quenched. (Eph_6:16) Hail! hail! mother and handmaid of God. Hail! hail! thou to whom the great Creditor of all is a debtor. We are all debtors to God, but to thee He is Himself indebted.

For He who said, “Honour thy father and thy mother,” (Exo_20:12) will have most assuredly, as Himself willing to be proved by such proofs, kept inviolate that grace, and His own decree towards her who ministered to Him that nativity to which He voluntarily stooped, and will have glorified with a divine honour her whom He, as being without a father, even as she was without a husband, Himself has written down as mother. Even so must these things be. For the hymns21 which we offer to thee, O thou most holy and admirable habitation of God, are no merely useless and ornamental words. Nor, again, is thy spiritual laudation mere secular trifling, or the shoutings of a false flattery, O thou who of God art praised; thou who to God gavest suck; who by nativity givest unto mortals their beginning of being, but they are of clear and evident truth. But the time would fail us, ages and succeeding generations too, to render unto thee thy fitting salutation as the mother of the King Eternal, (1Ti_1:17) even as somewhere the illustrious prophet says, teaching us how incomprehensible thou art. (Baruch 3:24, 25) How great is the house of God, and how large is the place of His possession! Great, and hath none end, high and unmeasurable. For verily, verily, this prophetic oracle, and most true saying, is concerning thy majesty; for thou alone hast been thought worthy to share with God the things of God; who hast alone borne in the flesh Him, who of God the Father was the Eternally and Only-Begotten. So do they truly believe who hold fast to the pure faith.22

XI. But for the time that remains, my most attentive hearers, let us take up the old man, the receiver of God, and our pious teacher, who hath put in here, as it were, in safety from that virginal sea, and let us refresh him, both satisfied as to his divine longing, and conveying to us this most blessed theology; and let us ourselves follow out the rest of our discourse, directing our course unerringly with reference to our prescribed end, and that under the guidance of God the Almighty, so shall we not be found altogether unfruitful and unprofitable as to what is required of us. When, then, to these sacred rites, prophecy and the priesthood had been jointly called, and that pair of just ones elected of God – Simeon, I mean, and Anna, bearing in themselves most evidently the images of both peoples – had taken their station by the side of that glorious and virginal throne, – for by the old man was represented the people of Israel, and the law now waxing old; whilst the widow represents the Church of the Gentiles, which had been up to this point a widow, – the old man, indeed, as personating the law, seeks dismissal; but the widow, as personating the Church, brought her joyous confession of faith (Luk_2:38) and spake of Him to all that looked for redemption in Jerusalem, even as the things that were spoken of both have been appositely and excellently recorded, and quite in harmony with the sacred festival. For it was fitting and necessary that the old man who knew so accurately that decree of the law, in which it is said: Hear Him, and every soul that will not hearken unto Him shall be cut off from His people, (Deu_18:15-19) should seek a peaceful discharge from the tutorship of the law; for in truth it were insolence and presumption, when the king is present and addressing the people, for one of his attendants to make a speech over against him, and that to this man his subjects should incline their ears. It was necessary, too, that the widow who had been increased with gifts beyond measure, should in festal strains return her thanks to God; and so the things which there took place were agreeable to the law. But, for what remains, it is necessary to inquire how, since the prophetic types and figures bear, as has been shown, a certain analogy and relation to this prominent feast, it is said that the house was filled with smoke. Nor does the prophet say this incidentally, but with significance, speaking of that cry of the Thrice-Holy, (Isa_6:4) uttered by the heavenly seraphs. You will discover the meaning of this, my attentive hearer, if you do but take up and examine what follows upon this narration: For hearing, he says, ye shall hear, and shall not understand; and seeing, ye shall see, and not perceive. (Isa_6:9; Act_28:26) When, therefore, the foolish Jewish children had seen the glorious wonders which, as David sang, the Lord had performed in the earth, and had seen the sign from the depth (Psa_46:8; Isa_7:11) and from the height meeting together, without division or confusion; as also Isaiah had before declared, namely, a mother beyond nature, and an offspring beyond reason; an earthly mother and a heavenly son; a new taking of man’s nature, I say, by God, and a child-bearing without marriage; what in creation’s circuit could be more glorious and more to be spoken of than this! yet when they had seen this it was all one as if they had not seen it; they closed their eyes, and in respect of praise were supine. Therefore the house in which they boasted was filled with smoke.

XII. And in addition to this, when besides the spectacle, and even beyond the spectacle, they heard an old man, very righteous, very worthy of credit, worthy also of emulation, inspired by the Holy Spirit, a teacher of the law, honoured with the priesthood, illustrious in the gift of prophecy, by the hope which he had conceived of Christ, extending the limits of life, and putting off the debt of death – when they saw him, I say, leaping for joy, speaking words of good omen, quite transformed with gladness of heart, entirely rapt in a divine and holy ecstasy; who from a man had been changed into an angel by a godly change, and, for the immensity of his joy, chanted his hymn of thanksgiving, and openly proclaimed the “Light to lighten the Gentiles, and the glory of Thy people Israel.” (Luk_2:32) Not even then were they willing to hear what was placed within their hearing, and held in veneration by the heavenly beings themselves; wherefore the house in which they boasted was filled with smoke. Now smoke is a sign and sure evidence of wrath; as it is written, “There went up a smoke in His anger, and fire from His countenance devoured;” (Psa_18:8) and in another place, “Amongst the disobedient people shall the fire burn,” (Ecclus. 22:7) which plainly, in the revered Gospels, our Lord signified, when He said to the Jews, “Behold your house is left unto you desolate.” (Mat_23:38) Also, in another place, “The king sent forth his armies, and destroyed those murderers, and burnt up their city.” (Mat_27:7) Of such a nature was the adverse reward of the Jews for their unbelief, which caused them to refuse to pay to the Trinity the tribute of praise. For after that the ends of the earth were sanctified, and the mighty house of the Church was filled, by the proclamation of the Thrice Holy, with the glory of the Lord, as the great waters cover the seas, (Isa_6:3, Isa_6:4; Isa_1:1-31) there happened to them the things which before had been declared, and the beginning of prophecy was confirmed by its issue, the preacher of truth signifying, as has been said, by the Holy Spirit, as it were in an example, the dreadful destruction which was to come upon them, in the words: “In the year in which king Uzziah died, I saw the Lord” – Uzziah, doubtless, as an apostate, being taken as the representative of the whole apostate body – the head of which he certainly was – who also, paying the penalty due to his presumption, carried on his forehead, as upon a brazen statue, the divine vengeance engraved, by the loathsomeness of leprosy, exhibiting to all the retribution of their loathsome impiety. Wherefore with divine wisdom did he, who had foreknowledge of these events, oppose the bringing in of the thankful Anna to the casting out of the ungrateful synagogue. Her very name also presignifies the Church, that by the grace of Christ and God is justified in baptism. For Anna is, by interpretation, grace.

XIII. But here, as in port, putting in the vessel that bears the ensign of the cross, let us reef the sails of our oration, in order that it may be with itself commensurate. Only first, in as few words as possible, let us salute the city of the Great King (Psa_48:2; Mat_5:35; Isa_1:26) together with the whole body of the Church, as being present with them in spirit, and keeping holy-day with the Father, and the brethren most held in honour there. Hail, thou city of the Great King, in which the mysteries of our salvation are consummated. Hail, thou heaven upon earth, Sion, the city that is for ever faithful unto the Lord. Hail, and shine thou Jerusalem, for thy light is come, the Light Eternal, the Light for ever enduring, the Light Supreme, the Light Immaterial, the Light of one substance with God and the Father, the Light which is in the Spirit, and in which is the Father; the Light which illumines the ages; the Light which gives light to mundane and supramundane things, Christ our very God. Hail, city sacred and elect of the Lord. Joyfully keep thy festal days, for they will not multiply so as to wax old and pass away. Hail, thou city most happy, for glorious things are spoken of thee; thy priest shall be clothed with righteousness, and thy saints shall shout for joy, and thy poor shall be satisfied with bread. (Isa_60:1; Psa_87:3; Psa_132:16) Hail! rejoice, O Jerusalem, for the Lord reigneth in the midst of thee. (Isa_12:6) That Lord, I say, who in His simple and immaterial Deity, entered our nature, and of the virgin’s womb became ineffably incarnate; that Lord, who was partaker of nothing else save the lump of Adam, who was by the serpent tripped up. For the Lord laid not hold of the seed of angels (Heb_2:16) – those, I say, who fell not away from that beauteous order and rank that was assigned to them from the beginning. To us He condescended, that Word who was always with the Father co-existent God. Nor, again, did He come into the world to restore; nor will He restore, as has been imagined by some impious advocates of the devil, those wicked demons who once fell from light; but when the Creator and Framer of all things had, as the most divine Paul says, laid hold of the seed of Abraham, and through him of the whole human race, He was made man for ever, and without change, in order that by His fellowship with us, and our joining on to Him, the ingress of sin into us might be stopped, its strength being broken by degrees, and itself as wax being melted, by that fire which the Lord, when He came, sent upon the earth. (Luk_12:49) Hail to thee, thou Catholic Church,23 which hast been planted in all the earth, and do thou rejoice with us. Fear not, little flock, the storms of the enemy24 for it is your Father’s good pleasure to give you the kingdom, and that you should tread upon the necks of your enemies. (Luk_12:32) Hail, and rejoice, thou that wast once barren, and without seed unto godliness, but who hast now many children of faith, (Isa_54:1) Hail, thou people of the Lord, thou chosen generation, thou royal priesthood, thou holy nation, thou peculiar people – show forth His praises who hath called you out of darkness into His marvellous light; and for His mercies glorify Him. (1Pe_2:9)

XIV. Hail to thee for ever, thou virgin mother of God, our unceasing joy, for unto thee do I again return.25 Thou art the beginning of our feast; thou art its middle and end;26 the pearl of great price that belongest unto the kingdom; the fat of every victim, the living altar of the bread of life. Hail, thou treasure of the love of God. Hail, thou fount of the Son’s love for man. Hail, thou overshadowing mount (Hab_3:3) of the Holy Ghost. Thou gleamedst, sweet gift-bestowing mother, of the light of the sun; thou gleamedst with the insupportable fires of a most fervent charity, bringing forth in the end that which was conceived of thee before the beginning, making manifest the mystery hidden and unspeakable, the invisible Son of the Father – the Prince of Peace, who in a marvellous manner showed Himself as less than all littleness. Wherefore, we pray thee, the most excellent among women, who boastest in the confidence of thy maternal honours, that thou wouldest unceasingly keep us in remembrance. O holy mother of God, remember us, I say, who make our boast in thee, and who in hymns august celebrate the memory, which will ever live, and never fade away. And do thou also, O honoured and venerable Simeon, thou earliest host of our holy religion, and teacher of the resurrection of the faithful, be our patron and advocate with that Saviour God, whom thou wast deemed worthy to receive into thine arms. We, together with thee, sing our praises to Christ, who has the power of life and death, saying, Thou art the true Light, proceeding from the true Light; the true God, begotten of the true God; the one Lord, before Thine assumption of the humanity; that One nevertheless, after Thine assumption of it, which is ever to be adored; God of Thine own self and not by grace, but for our sakes also perfect man; in Thine own nature the King absolute and sovereign, but for us and for our salvation existing also in the form of a servant. yet immaculately and without defilement. For Thou who art incorruption hast come to set corruption free, that Thou mightest render all things uncorrupt. For Thine is the glory, and the power, and the greatness, and the majesty, with the Father and the Holy Spirit, for ever. Amen. 

FOOTNOTES

1 The oration likewise treats of the Holy Theotocos. [Published by Pantinus, 1598, and obviously corrupt. Dupin states that it is “not mentioned by the ancients, nor even by Photius.” The style resembles that of Methodius in many places.]

2 Joh_1:11; Psa_50:3. ἦλθεν – ἐμφανῶς. The text plainly requires this connection with evident allusion to Psa_50:1-23. “Our God will manifestly come” ἐμφανῶς ηξει, which passage our author connects with another from Joh_1:1-51. – Tr.

τὴν ἀκίντον ἧτταν ἐγκαυχησάμενοι. It seems better to retain this. Pantinus would substitute ἀνίκητον for ἀκίνητον, and render less happily “invicto hoc certamine victos.”

4 [See p. 309, note 1, supra, and the reflection upon even the Banquet of Philosophers, the Symposium of Plato.]

5 Isa_6:1-9. The quotations are from LXX version.

6 μυστήριον is, in the Greek Fathers, equivalent to the Latin Sacramentum. – Tr.

7 ἱεράτευμα. Perhaps less definitely priesthood. Acc. Arist. it is ἡ περὶ τοὺς θεοὺς ἐπιμέλεια. The cult and ordinances of religion to be observed especially by the priests, whose business it is to celebrate the excellence of God. – Tr.

8 κατὰ τὴν εὐδοκίαν. Allusion is made to Eph_1:5, According to the good pleasure of God, and His decree for the salvation of man. Less aptly Pantinus renders, ob propensam secaem in nos voluntatem. – Tr.

9 “One and the same essence.” This is the famous ὁμοουσιος of the Nicene Council. – Tr.

10 ἱεροφάντης, teacher of the divine oracles. This, which is the technical term for the presiding priest at Eleusis, and the Greek translation of the Latin “Pontifex Maximus,” is by our author applied to St. Paul. – Tr.

11 ὑποτίτθιον τυγχάνοντα. It is an aggravation, so to speak, that He not only willed to become an infant, and to take upon Him, of necessity, the infirmities of infancy, but even at that tender age to be banished from His country, and to make a forcible change of residence, μέτοικος γενέσθαν. μέτοικοι are those who, at the command of their princes, are transferred, by way of punishment, to another State. Their lands are confiscated. They are sometimes called ἀνάσπαστοι. Like to the condition of these was that of Jesus, who fled into Egypt soon after His birth. For the condition of the μέτοικοι at Athens, see Art. Smith’s Dict. Antiq. – Tr.

12 [Here seems to me a deep and true insight regarding the scriptural topics and events touched upon.]

13 The quotation from the prophet Habakkuk is from the LXX version. – Tr.

14 [Note “made worthy;” so “found grace” and “my Saviour,” in St. Luke. Hence not immaculate by nature.]

15 τὸν τῆιπλασιασμὸν τὴς ἁγιότητος, Pantinus translates triplicem sanctitatis rationem, but this is hardly theological. Allusion is made to the song of the seraphim, Isa_6:1-13; and our author contends that the threefold hymn sung by the angels at Christ’s birth answers to that threefold acclamation of theirs in sign of the triune Deity. – Tr.

16 τὸν τὰ πάντα ἐν ἀκαταληψύᾳ ὑπεριδρυμένον. Cf. 1Ti_6:16, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται. – Tr.

17 [This apostrophe is not prayer nor worship. (See sec. xiv., infra.) It may be made by any orator. See Burgon’s pertinent references to Legh Richmond and Bishop Horne, Lett. from Rome, pp. 237, 238.]

18 ὁ τῶν τελουμένων τελειωτής, initiator, consummator. διὰ τοῦ Πνεύματος ἁγίου is to be referred to συνεκάλεσεν, rather than to τῶν πραττομένων. – Tr.

19 τὸν αὐθέντην διδάσκαλον. The allusion is to Mar_1:22.

20 [The feast of the Purification. Here follows an impassioned apostrophe, which apart from its Oriental extravagance is full of poetical beauty. Its language, however, like that of other parts of this Oration, suggests at least interpolation, subsequent to the Nestorian controversy. Previously, there would have been no call for such vehemence of protestation.]

21 [Apostrophes like the above; panegyrical, not odes of worship.]

22 [This must have been interpolated after the Council of Ephesus, A.D. 431. the whole Oration is probably after that date.]

23 [Here is an apostrophe to the Church, a hymn to “the Elect Lady.” See, illustrating note 21, p. 390, supra.]

24 τρικυμίας, stormy waves. Latin, decumai fluctus. Methodius perhaps alludes to Diocletian’s persecution, in which he perished as a martyr. – Tr.

25 [He again apostrophizes the Blessed Theotocos, but in language hardly appropriate to the period preceding Cyril of Alexandria.]

26 [Not so, for he ends with a noble strain of worship to the Son of God. This expression suggests interpolation.]

Oration Concerning Simeon and Anna on the Day That They Met in the Temple.1

I. Although I have before, as briefly as possible, in my dialogue on chastity, sufficiently laid the foundations, as it were, for a discourse on virginity, yet to-day the season has brought forward the entire subject of the glory of virginity, and its incorruptible crown, for the delightful consideration of the Church’s foster-children. For to-day the council chamber of the divine oracles is opened wide, and the signs prefiguring this glorious day, with its effects and issues, are by the sacred preachers read over to the assembled Church. Today the accomplishment of that ancient and true counsel is, in fact and deed, gloriously manifested to the world. Today, without any covering, (2Co_3:18) and with unveiled face, we see, as in a mirror, the glory of the Lord, and the majesty of the divine ark itself. To-day, the most holy assembly, bearing upon its shoulders the heavenly joy that was for generations expected, imparts it to the race of man. “Old things are passed away” (2Co_5:17) – things new burst forth into flowers, and such as fade not away. No longer does the stern decree of the law bear sway, but the grace of the Lord reigneth, drawing all men to itself by saving long-suffering. No second time is an Uzziah (2Sa_6:7) invisibly punished, for daring to touch what may not be touched; for God Himself invites, and who will stand hesitating with fear? He says: “Come unto Me, all ye that labour and are heavy laden.” (Mat_11:28) Who, then, will not run to Him? Let no Jew contradict the truth, looking at the type which went before the house of Obededom. (2Sa_6:10) The Lord has “manifestly come to His own.”2 And sitting on a living and not inanimate ark, as upon the mercy-seat, He comes forth in solemn procession upon the earth. The publican, when he touches this ark, comes away just; the harlot, when she approaches this, is remoulded, as it were, and becomes chaste; the leper, when he touches this, is restored whole without pain. It repulses none; it shrinks from none; it imparts the gifts of healing, without itself contracting any disease; for the Lord, who loves and cares for man, in it makes His resting-place. These are the gifts of this new grace. This is that new and strange thing that has happened under the sun (Ecclus. 1:10) – a thing that never had place before, nor will have place again. That which God of His compassion toward us foreordained has come to pass, He hath given it fulfilment because of that love for man which is so becoming to Him. With good right, therefore, has the sacred trumpet sounded, “Old things are passed away, behold all things are become new.” (2Co_5:17) And what shall I conceive, what shall I speak worthy of this day? I am struggling to reach the inaccessible, for the remembrance of this holy virgin far transcends all words of mine. Wherefore, since the greatness of the panegyric required completely puts to shame our limited powers, let us betake ourselves to that hymn which is not beyond our faculties, and boasting in our own3 unalterable defeat, let us join the rejoicing chorus of Christ’s flock, who are keeping holyday. And do you, my divine and saintly auditors, keep strict silence, in order that through the narrow channel of ears, as into the harbour of the understanding, the vessel freighted with truth may peacefully sail. We keep festival, not according to the vain customs of the Greek mythology; we keep a feast which brings with it no ridiculous or frenzied banqueting4 of the gods, but which teaches us the wondrous condescension to us men of the awful glory of Him who is God over all. (Rom_9:5) 

II. Come, therefore, Isaiah, most solemn of preachers and greatest of prophets, wisely unfold to the Church the mysteries of the congregation in glory, and incite our excellent guests abundantly, to satiate themselves with enduring dainties, in order that, placing the reality which we possess over against that mirror of thine, truthful prophet as thou art, thou mayest joyfully clap thine hands at the issue of thy predictions. It came to pass, he says, “in the year in which king Uzziah died, I saw the Lord sitting upon a throne, high and lifted up; and the house was full of His glory. And the seraphim stood round about him: each one had six wings. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of His glory. And the posts of the door were moved at the voice of him that cried, and the house was filled with smoke. And I said, Woe is me! I am pricked to the heart, for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. And one of the seraphim was sent unto me, having a live coal in his hand, which he had taken with the tongs from off the altar. And he touched my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin is purged. Also I heard the voice of the Lord, saying, Whom shall I strict, and who will go unto this people? Then said I, Here am I; send me. And He said, Go, and tell this people, Hear ye indeed, bat understand not; and see ye indeed, but perceive not.”5 These are the proclamations made beforehand by the prophet through the Spirit. Do thou, dearly beloved, consider the force of these words. So shalt thou understand the issue of these sacramental6 symbols, and know both what and how great this assembling together of ourselves is. And since the prophet has before spoken of this miracle, come thou, and with the greatest ardour and exultation, and alacrity of heart, together with the keenest sagacity of thine intelligence, and therewith approach Bethlehem the renowned, and place before thy mind an image clear and distinct, comparing the prophecy with the actual issue of events. Thou wilt not stand in need of many words to come to a knowledge of the matter; only fix thine eyes on the things which are taking place there. “All things truly are plain to them that understand, and right to them that find knowledge.” (Pro_8:9) For, behold, as a throne high and lifted up by the glory of Him that fashioned it, the virgin-mother is there made ready, and that most evidently for the King, the Lord of hosts. Upon this, consider the Lord now coming unto thee in sinful flesh. Upon this virginal throne, I say, worship Him who now comes to thee by this new and ever-adorable way. Look around thee with the eye of faith, and thou wilt find around Him, as by the ordinance of their courses,7 the royal and priestly company of the seraphim. These, as His bodyguard, are ever wont to attend the presence of their king. Whence also in this place they are not only said to hymn with their praises the divine substance of the divine unity, but also the glory to be adored by all of that one of the sacred Trinity, which now, by the appearance of God in the flesh, hath even lighted upon earth. They say: “The whole earth is full of His glory.” For we believe that, together with the Son, who was made man for oar sakes, according to the good pleasure of His will,8 was also present the Father, who is inseparable from Him as to His divine nature, anal also the Spirit, who is of one and the same essence with Him.9 For, as says Paul, the interpreter of the divine oracle,10 “God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them.” (2Co_5:19) He thus shows that the Father was in the Son, because that one and the same will worked in them.

III. Do thou, therefore, O lover of this festival, when thou hast considered well the glorious mysteries of Bethlehem, which were brought to pass for thy sake, gladly join thyself to the heavenly host, which is celebrating magnificently thy salvation. (2Sa_6:14) As once David did before the ark, so do thou, before this virginal throne, joyfully lead the dance. Hymn with gladsome song the Lord, who is always and everywhere present, and Him who from Teman, (Hab_3:3) as says the prophet, hath thought fit to appear, and that in the flesh, to the race of men. Say, with Moses, “He is my God, and I will glorify Him; my father’s God, and I will exalt Him.” (Exo_15:2) Then, after thine hymn of thanksgiving, we shall usefully inquire what cause aroused the King of Glory to appear in Bethlehem. His compassion for us compelled Him, who cannot be compelled, to be born in a human body at Bethlehem. But what necessity was there that He, when a suckling infant,11 that He who, though both in time, was not limited by time, that He, who though wrapped in swaddling clothes, was not by them held fast, what necessity was there that He should be an exile and a stranger from His country? Should you, forsooth, wish to know this, ye congregation most holy, and upon whom the Spirit of God hath breathed, listen to Moses proclaiming plainly to the people, stimulating them, as it were, to the knowledge of this extraordinary nativity, and saying, “Every male that openeth the womb, shall be called holy to the Lord.” (Exo_13:2) O wondrous circumstance! “O the depth of the riches both of the wisdom and knowledge of God!” (Rom_11:33) It became indeed the Lord of the law and the prophets to do all things in accordance with His own law, and not to make void the law, but to fulfil it, and rather to connect with the fulfilment of the law the beginning of His grace. Therefore it is that the mother, who was superior to the law, submits to the law. And she, the holy and undefiled one, observes that time of forty days that was appointed for the unclean. And He who makes us free from the law, became subject to the law; and there is offered for Him, who hath sanctified us, a pair of clean birds, (Luk_11:24) in testimony of those who approach clean and blameless. Now that that parturition was polluted, and stood not in need of expiatory victims, Isaiah is our witness, who proclaims distinctly to the whole earth under the sun: “Before she travailed,” he says, “she brought forth before her pains came, she escaped, and brought forth a man-child.” (Isa_66:7) Who hath heard such a thing? Who hath seen such things? The must holy virgin mother, therefore, escaped entirely the manner of women even before she brought forth: doubtless, in order that the Holy Spirit, betrothing her unto Himself, and sanctifying her, she might conceive without intercourse with man. She hath brought forth her first-born Son, even the only-begotten Son of God, Him, I say, who in the heavens above shone forth as the only-begotten, without mother, from out His Father’s substance, and preserved the virginity of His natural unity undivided and inseparable; and who on earth, in the virgin’s nuptial chamber, joined to Himself the nature of Adam, like a bridegroom, by an inalienable union, and preserved His mother’s purity uncorrupt and uninjured – Him, in short, who in heaven was begotten without corruption, and on earth brought forth in a manner quite unspeakable. But to return to our subject.

IV. Therefore the prophet brought the virgin from Nazareth, in order that she might give birth at Bethlehem to her salvation-bestowing child, and brought her back again to Nazareth, in order to make manifest to the world the hope of life. Hence it was that the ark of God removed from the inn at Bethlehem, for there He paid to the law that debt of the forty days, due not to justice but to grace, and rested upon the mountains of Sion, and receiving into His pure bosom as upon a lofty throne, and one transcending the nature of man, the Monarch of all, (Cf. Luk_2:22) she presented Him there to God the Father, as the joint-partner of His throne and inseparable from His nature, together with that pure and undefiled flesh which he had of her substance assumed. The holy mother goes up to the temple to exhibit to the law a new and strange wonder, even that child long expected, who opened the virgin’s womb, and yet did not burst the barriers of virginity; that child, superior to the law, who yet fulfilled the law; that child that was at once before the law, and yet after it; that child, in short, who was of her incarnate beyond the law of nature.12 For in other cases every womb being first opened by connection with a man, and, being impregnated by his seed, receives the beginning of conception, and by the pangs which make perfect parturition, doth at length bring forth to light its offspring endowed with reason, and with its nature consistent, in accordance with the wise provision of God its Creator. For God said, “Be fruitful, and multiply, and replenish the earth.” But the womb of this virgin, without being opened before, or being impregnated with seed, gave birth to an offspring that transcended nature, while at the same time it was cognate to it, and that without detriment to the indivisible unity, so that the miracle was the more stupendous, the prerogative of virginity likewise remaining intact. She goes up, therefore to the temple, she who was more exalted than the temple, clothed with a double glory – the glory, I say, of undefiled virginity, and that of ineffable fecundity, the benediction of the law, and the sanctification of grace. Wherefore he says who saw it: “And the whole house was full of His glory, and the seraphim stood round about him; and one cried unto another, and said. Holy, holy, holy, is the Lord of hosts: the whole earth is full of His glory.” (Isa_6:3) As also the blessed prophet Habakkuk has charmingly sung, saying, “In the midst of two living creatures thou shalt be known: as the years draw nigh thou shalt be recognised – when the time is come thou shalt be shown forth.”13 See, I pray you, the exceeding accuracy of the Spirit. He speaks of knowledge, recognition, showing forth. As to the first of these: “In the midst of two living creatures thou shalt be known,” (Hab_3:2) he refers to that overshadowing of the divine glory which, in the time of the law, rested in the Holy of holies upon the covering of the ark, between the typical cherubim, as He says to Moses, “There will I be known to thee.” (Exo_25:22) But He refers likewise to that concourse of angels, which hath now come to meet us, by the divine and ever adorable manifestation of the Saviour Himself in the flesh, although He in His very nature cannot be beheld by us, as Isaiah has even before declared. But when He says, “As the years draw nigh, thou shalt be recognised,” He means, as has been said before, that glorious recognition of our Saviour, God in the flesh, who is otherwise invisible to mortal eye; as somewhere Paul, that great interpreter of sacred mysteries, says: “But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.” (Gal_4:4, Gal_4:5) And then, as to that which is subjoined, “When the time is come, Thou shalt be shown forth,” what exposition doth this require, if a man diligently direct the eye of his mind to the festival which we are now celebrating? “For then shalt Thou be shown forth,” He says, “as upon a kingly charger, by Thy pure and chaste mother, in the temple, and that in the grace and beauty of the flesh assumed by Thee.” All these things the prophet, summing up for the sake of greater clearness, exclaims in brief: “The Lord is in His holy temple;” (Hab_2:20) “Fear before Him all the earth.” (Psa_96:9)

V. Tremendous, verily, is the mystery connected with thee, O virgin mother, thou spiritual throne, glorified and made worthy of God.14 Thou hast brought forth, before the eyes of those in heaven and earth, a pre-eminent wonder. And it is a proof of this, and an irrefragable argument, that at the novelty of thy supernatural child-bearing, the angels sang on earth, “Glory to God in the highest, and on earth peace, good-will towards men,” (Luk_2:14) by their threefold song bringing in a threefold holiness.15 Blessed art thou among the generations of women, O thou of God most blessed, for by thee the earth has been filled with that divine glory of God; as in the Psalms it is sung: “Blessed be the Lord God of Israel, and the whole earth shall be filled with His glory. Amen. Amen.” (Psa_72:18, Psa_72:19) And the posts of the door, says the prophet, moved at the voice of him that cried, by which is signified the veil of the temple drawn before the ark of the covenant, which typified thee, that the truth might be laid open to me, and also that I might be taught, by the types and figures which went before, to approach with reverence and trembling to do honour to the sacred mystery which is connected with thee; and that by means of this prior shadow-painting of the law I might be restrained from boldly and irreverently contemplating with fixed gaze Him who, in His incomprehensibility, is seated far above all.16 For if to the ark, which was the image and type of thy sanctity, such honour was paid of God that to no one but to the priestly order only was the access to it open, or ingress allowed to behold it, the veil separating it off, and keeping the vestibule as that of a queen, what, and what sort of veneration is due to thee from us who are of creation the least, to thee who art indeed a queen; to thee, the living ark of God, the Lawgiver; to thee, the heaven that contains Him who can be contained of none? For since thou, O holy virgin,17 hast dawned as a bright day upon the world and hast brought forth the Sun of Righteousness, that hateful horror of darkness has been chased away; the power of the tyrant has been broken, death hath been destroyed, hell swallowed up, and all enmity dissolved before the face of peace; noxious diseases depart now that salvation looks forth; and the whole universe has been filled with the pure and clear light of truth. To which things Solomon alludes in the Book of Canticles, and begins thus: “My beloved is mine, and I am his; he feedeth among the lilies until the day break, and the shadows flee away.” (Son_2:16, Son_2:17) Since then, the God of gods hath appeared in Sion, and the splendour of His beauty hath appeared in Jerusalem; and “a light has sprung up for the righteous, and joy for those who are true of heart.” (Psa_97:11) According to the blessed David, the Perfecter and Lord of the perfected18 hath, by the Holy Spirit, called the teacher and minister of the law to minister and testify of those things which were done.

VI. Hence the aged Simeon, putting off the weakness of the flesh, and putting on the strength of hope, in the face of the law hastened to receive the Minister of the law, the Teacher19 with authority, the God of Abraham, the Protector of Isaac, the Holy One of Israel, the Instructor of Moses; Him, I say, who promised to show him His divine incarnation, as it were His hinder parts; (Exo_33:23) Him who, in the midst of poverty, was rich; Him who in infancy was before the ages; Him who, though seen, was invisible; Him who in comprehension was incomprehensible; Him who, though in littleness, yet surpassed all magnitude – at one and the same time in the temple and in the highest heavens – on a royal throne, and on the chariot of the cherubim Him who is both above and below continuously Him who is in the form of a servant, and in the form of God the Father; a subject, and yet King of all. He was entirely given up to desire, to hope, to joy; he was no longer his own, but His who had been looked for. The Holy Spirit had announced to him the joyful tidings, and before he reached the temple, carried aloft by the eyes of his understanding, as if even now he possessed what he had longed for, he exulted with joy. Being thus led on, and in his haste treading the air with his steps, he reaches the shrine hitherto held sacred; but, not heeding the temple, he stretches out his holy arms to the Ruler of the temple, chanting forth in song such strains as become the joyous occasion: I long for Thee, O Lord God of my fathers, and Lord of mercy, who hast deigned, of Thine own glory and goodness, which provides for all, of Thy gracious condescension, with which Thou inclinest towards us, as a Mediator bringing peace, to establish harmony between earth and heaven. I seek Thee, the Great Author of all. With longing I expect Thee who, with Thy word, embracest all things. I wait for Thee, the Lord of life and death. For Thee I look, the Giver of the law, and the Successor of the law. I hunger for Thee, who quickenest the dead; I thirst for Thee, who refreshest the weary; I desire Thee, the Creator and Redeemer of the world. (Isa_43:10) Thou art our God, and Thee we adore; Thou art our holy Temple, and in Thee we pray; Thou art our Lawgiver, and Thee we obey; Thou art God of all things the First. Before Thee was no other god begotten of God the Father; neither after Thee shall there be any other son consubstantial and of one glory with the Father. And to know Thee is perfect righteousness, and to know Thy power is the root of immortality. (Wis. 15:3) Thou art He who, for our salvation, was made the head stone of the corner, precious and honourable, declared before to Sion. (Psa_118:22; Isa_28:16; 1Pe_2:6) For all things are placed under Thee as their Cause and Author, as He who brought all things into being out of nothing, and gave to what was unstable a firm coherence; as the connecting Band and Preserver of that which has been brought into being; as the Framer of things by nature different; as He who, with wise and steady hand, holds the helm of the universe; as the very Principle of all good order; as the irrefragable Bond of concord and peace. For in Thee we live, and move, and have our being. (Act_18:28) Wherefore, O Lord my God, I will glorify Thee, I will praise Thy name; for Thou hast done wonderful things; Thy counsels of old are faithfulness and truth; Thou art clothed with majesty and honour. (Exo_15:2; Isa_25:1; Psa_104:1) For what is more splendid for a king than a purple robe embroidered around with flowers, and a shining diadem? Or what for God, who delights in man, is more magnificent than this merciful assumption of the manhood, illuminating with its resplendent rays those who sit in darkness and the shadow of death? (Isa_42:7; Luk_1:79) Fitly did that temporal king and Thy servant once sing of Thee as the King Eternal, saying, Thou art fairer than the children of men, who amongst men art very God and man. (1Ti_1:17; Psa_45:2) For Thou hast girt, by Thy incarnation, Thy loins with righteousness, and anointed Thy veins with faithfulness, who Thyself art very righteousness and truth, the joy and exultation of all. (Isa_11:5) Therefore rejoice with me this day, ye heavens, for the Lord hath showed mercy to His people. Yea, let the clouds drop the dew of righteousness upon the world; let the foundations of the earth sound a trumpet-blast to those in Hades, for the resurrection of them that sleep is come. (Isa_45:8) Let the earth also cause compassion to spring up to its inhabitants; for I am filled with comfort; I am exceeding joyful since I have seen Thee, the Saviour of men. (2Co_7:4)

VII. While the old man was thus exultant, and rejoicing with exceeding great and holy joy, that which had before been spoken of in a figure by the prophet Isaiah, the holy mother of God now manifestly fulfilled. For taking, as from a pure and undefiled altar, that coal living and ineffable, with man’s flesh invested, in the embrace of her sacred hands, as it were with the tongs, she held Him out to that just one, addressing and exhorting him, as it seems to me, in words to this effect: Receive, O reverend senior, thou of priests the most excellent, receive the Lord, and reap the full fruition of that hope of thine which is not left widowed and desolate. Receive, thou of men the most illustrious, the unfailing treasure, and those riches which can never be taken away. Take to thine embrace, O thou of men most wise, that unspeakable might, that unsearchable power, which can alone support thee. Embrace, thou minister of the temple, the Greatness infinite, and the Strength incomparable. Fold thyself around Him who is the very life itself, and live, O thou of men most venerable, Cling closely to incorruption and be renewed, O thou of men most righteous. Not too bold is the attempt; shrink not from it then, O thou of men most holy. Satiate thyself with Him thou hast longed for, and take thy delight in Him who has been given, or rather who gives Himself to thee, O thou of men most divine. Joyfully draw thy light, O thou of men most pious, from the Sun of Righteousness, that gleams around thee through the unsullied mirror of the flesh. Fear not His gentleness, nor let His clemency terrify thee, O thou of men most blessed. Be not afraid of His lenity, nor shrink from His kindness, O thou of men most modest. Join thyself to Him with alacrity, and delay not to obey Him. That which is spoken to thee, and held out to thee, savours not of over-boldness. Be not then reluctant, O thou of men the most decorous. The flame of the grace of my Lord does not consume, but illuminates thee, O thou of men most just. (Exo_3:2) Let the bush which set forth me in type, with respect to the verity of that fire which yet had no subsistence, teach thee this, O thou who art in the law the best instructed. (Dan_3:21) Let that furnace which was as it were a breeze distilling dew persuade thee, O master, of the dispensation of this mystery. Then, beside all this, let my womb be a proof to thee, in which He was contained, who in nought else was ever contained, of the substance of which the incarnate Word yet deigned to become incarnate. The blast (Exo_19:16) of the trumpet does not now terrify those who approach, nor a second time does the mountain all on smoke cause terror to those who draw nigh, nor indeed does the law punish relentlessly (Psa_6:6) those who would boldly touch. What is here present speaks of love to man; what is here apparent, of the Divine condescension. Thankfully, then, receive the God who comes to thee, for He shall take away thine iniquities, and thoroughly purge thy sins. In thee, let the cleansing of the world first, as in type, have place. In thee, and by thee, let that justification which is of grace become known beforehand to the Gentiles. Thou art worthy of the quickening first-fruits. Thou hast made good use of the law. Use grace henceforth. With the letter thou hast grown weary; in the spirit be renewed. Put off that which is old, and clothe thyself with that which is new. For of these matters I think not that thou art ignorant.

VIII. Upon all this that righteous man, waxing bold and yielding to the exhortation of the mother of God, who is the handmaid of God in regard to the things which pertain to men, received into his aged arms Him who in infancy was yet the Ancient of days, and blessed God, and said, “Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel.” (Luk_2:29-32) I have received from Thee a joy unmixed with pain. Do thou, O Lord, receive me rejoicing, and singing of Thy mercy and compassion. Thou hast given unto me this joy of heart. I render unto Thee with gladness my tribute of thanksgiving. I have known the power of the love of God. Since, for my sake, God of Thee begotten, in a manner ineffable, and without corruption, has become man. I have known the inexplicable greatness of Thy love and care for us, for Thou hast sent forth Thine own bowels to come to our deliverance. Now, at length, I understand what I had from Solomon learned: “Strong as death is love: for by it shall the sting of death be done away, by it shall the dead see life, by it shall even death learn what death is, being made to cease from that dominion which over us he exercised. By it, also, shall the serpent, the author of our evils, he taken captive and overwhelmed.” (Son_8:6) Thou hast made known to us, O Lord, Thy salvation, (Psa_98:2) causing to spring up for us the plant of peace, and we shall no longer wander in error. Thou hast made known to us, O Lord, that Thou hast not unto the end overlooked Thy servants; neither hast Thou, O beneficent One, forgotten entirely the works of Thine hands. For out of Thy compassion for our low estate Thou hast shed forth upon us abundantly that goodness of Thine which is inexhaustible, and with Thy very nature cognate, having redeemed us by Thine only begotten Son, who is unchangeably like to Thee, and of one substance with Thee; judging it unworthy of Thy majesty and goodness to entrust to a servant the work of saving and benefiting Thy servants, or to cause that those who had offended should be reconciled by a minister. But by means of that light, which is of one substance with Thee, Thou hast given light to those that sat in darkness (Isa_9:2; Isa_42:7; Luk_1:79) and in the shadow of death, in order that in Thy light they might see the light of knowledge; (Psa_36:9) and it has seemed good to Thee, by means of our Lord and Creator, to fashion us again unto immortality; and Thou hast graciously given unto us a return to Paradise by means of Him who separated us from the joys of Paradise; and by means of Him who hath power to forgive sins Thou hast (Mar_2:10) blotted out the handwriting which was against us. (Col_2:4) Lastly, by means of Him who is a partaker of Thy throne and who cannot be separated from Thy divine nature, Thou hast given unto us the gift of reconciliation and access unto Thee with confidence in order that, by the Lord who recognises the sovereign authority of none, by the true and omnipotent God, the subscribed sanction, as it were, of so many and such great blessings might constitute the justifying gifts of grace to be certain and indubitable rights to those who have obtained mercy. And this very thing the prophet before had announced in the words: No ambassador, nor angel, but the Lord Himself saved them; because He loved them, and spared them, and He took them up, and exalted them. (Isa. 63:9, LXX) And all this was, not of works of righteousness (Tit_3:5) which we have done, nor because we loved Thee, – for our first earthly forefather, who was honourably entertained, in the delightful abode of Paradise, despised Thy divine and saving commandment, and was judged unworthy of that life-giving place, and mingling his seed with the bastard off-shoots of sin, he rendered it very weak; – but Thou, O Lord, of Thine own self, and of Thine ineffable love toward the creature of Thine hands, hast confirmed Thy mercy toward us, and, pitying our estrangement from Thee, hast moved Thyself at the sight of our degradation (Joh_4:9) to take us into compassion. Hence, for the future, a joyous festival is established for us of the race of Adam, because the first Creator of Adam of His own free-will has become the Second Adam. And the brightness of the Lord our God hath come down to sojourn with us, so that we see God face to face, and are saved Therefore, O Lord, I seek of Thee to be allowed to depart. I have seen Thy salvation; let me be delivered from the bent yoke of the letter. I have seen the King Eternal, to whom no other succeeds; let me be set free from this servile and burdensome chain. I have seen Him who is by nature my Lord and Deliverer; may I obtain, then, His decree for my deliverance. Set me free from the yoke of condemnation, and place me under the yoke of justification. Deliver me from the yoke of the curse, and of the letter that killeth; (2Co_3:6) and enrol me in the blessed company of those who, by the grace of this Thy true Son, who is of equal glory and power with Thee, have been received into the adoption of sons.

IX. Let then, says he, what I have thus far said in brief, suffice for the present as my offering of thanks to God. But what shall I say to thee, O mother-virgin and virgin-mother? For the praise even of her who is not man’s work exceeds the power of man. Wherefore the dimness of my poverty I will make bright with the splendour of the gifts of the spirits that around thee shine, and offering to thee of thine own, from the immortal meadows I will pluck a garland for thy sacred and divinely crowned head. With thine ancestral hymns will I greet thee, O daughter of David, and mother of the Lord and God of David. For it were both base and inauspicious to adorn thee, who in thine own glory excellest with that which belongeth unto another. Receive, therefore, O lady most benignant, gifts precious, and such as are fitted to thee alone, O thou who art exalted above all generations, and who, amongst all created things, both visible and invisible, shinest forth as the most honourable. Blessed is the root of Jesse, and thrice blessed is the house of David, in which thou hast sprung up. (Psa_46:4, Psa_46:5) God is in the midst of thee, and thou shalt not be moved, for the Most High hath made holy the place of His tabernacle. For in thee the covenants and oaths made of God unto the fathers have received a most glorious fulfilment, since by thee the Lord hath appeared, the God of hosts with us. That bush which could not be touched, (Exo_3:2) which beforehand shadowed forth thy figure endowed with divine majesty, bare God without being consumed, who manifested Himself to the prophet just so far as He willed to be seen. Then, again, that hard and rugged rock, (Exo_17:6) which imaged forth the grace and refreshment which has sprung out from thee for all the world, brought forth abundantly in the desert out of its thirsty sides a healing draught for the fainting people. Yea, moreover, the rod of the priest which, without culture, blossomed forth in fruit, (Num_17:8) the pledge and earnest of a perpetual priesthood, furnished no contemptible symbol of thy supernatural child-bearing. (Heb_9:4) What, moreover? Hath not the mighty Moses expressly declared, that on account of these types of thee, hard to be understood, (Exo_25:8) he delayed longer on the mountain, in order that he might learn, O holy one, the mysteries that with thee are connected? For being commanded to build the ark as a sign and similitude of this thing, he was not negligent in obeying the command, although a tragic occurrence happened on his descent from the mount; but having made it in size five cubits and a half, he appointed it to be the receptacle of the law, and covered it with the wings of the cherubim, most evidently presignifying thee, the mother of God, who hast conceived Him without corruption, and in an ineffable manner brought forth Him who is Himself, as it were, the very consistence of incorruption, and that within the limits of the five and a half circles of the world. On thy account, and the undefiled Incarnation of God, the Word, which by thee had place for the sake of that flesh which immutably and indivisibly remains with Him for ever. (Heb_9:4) The golden pot also, as a most certain type, preserved the manna contained in it, which in other cases was changed day by day, unchanged, and keeping fresh for ages. The prophet Elijah (2Ki_2:11) likewise, as prescient of thy chastity, and being emulous of it through the Spirit, bound around him the crown of that fiery life, being by the divine decree adjudged superior to death. Thee also, prefiguring his successor Elisha, (Ecclus. 48:1) having been instructed by a wise master, and anticipating thy presence who wast not yet born, by certain sure indications of the things that would have place hereafter, (2Ki_2:20; 2Ki_4:41, 2Ki_5:1-27) ministered help and healing to those who were in need of it, which was of a virtue beyond nature; now with a new cruse, which contained healing salt, curing the deadly waters, to show that the world was to be recreated by the mystery manifested in thee; now with unleavened meal, in type responding to thy child-bearing, without being defiled by the seed of man, banishing from the food the bitterness of death; and then again, by efforts which transcended nature, rising superior to the natural elements in the Jordan, and thus exhibiting, in signs beforehand, the descent of our Lord into Hades, and His wonderful deliverance of those who were held fast in corruption. For all things yielded and succumbed to that divine image which prefigured thee.

X. But why do I digress, and lengthen out my discourse, giving it the rein with these varied illustrations, and that when the truth of thy matter stands like a column before the eye, in which it were better and more profitable to luxuriate and delight in? Wherefore, bidding adieu to the spiritual narrations and wondrous deeds of the saints throughout all ages, I pass on to thee who art always to be had in remembrance, and who boldest the helm, as it were, of this festival.20

Blessed art thou, all-blessed, and to be desired of all. Blessed of the Lord is thy name, full of divine grace, and grateful exceedingly to God, mother of God, thou that givest light to the faithful. Thou art the circumscription, so to speak, of Him who cannot be circumscribed; the root (Isa_40:1) of the most beautiful flower; the mother of the Creator; the nurse of the Nourisher; the circumference of Him who embraces all things; the upholder of Him (Heb_1:3) who upholds all things by His word; the gate through which God appears in the flesh; (Eze_44:2) the tongs of that cleansing coal; (Isa_6:6) the bosom in small of that bosom which is all-containing; the fleece of wool, (Jdg_6:37) the mystery of which cannot be solved; the well of Bethlehem, (2Sa_23:17) that reservoir of life which David longed for, out of which the draught of immortality gushed forth; the mercy-seat (Exo_35:17) from which God in human form was made known unto men; the spotless robe of Him who clothes Himself with light as with a garment. (Psa_104:2) Thou hast lent to God, who stands in need of nothing, that flesh which He had not, in order that the Omnipotent might become that which it was his good pleasure to be. What is more splendid than this? What than this is more sublime? He who fills earth and heaven, (Jer_23:24) whose are all things, has become in need of thee, for thou hast lent to God that flesh which He had not. Thou hast clad the Mighty One with that beauteous panoply of the body by which it has become possible for Him to be seen by mine eyes. And I, in order that I might freely approach to behold Him, have received that by which all the fiery darts of the wicked shall be quenched. (Eph_6:16) Hail! hail! mother and handmaid of God. Hail! hail! thou to whom the great Creditor of all is a debtor. We are all debtors to God, but to thee He is Himself indebted.

For He who said, “Honour thy father and thy mother,” (Exo_20:12) will have most assuredly, as Himself willing to be proved by such proofs, kept inviolate that grace, and His own decree towards her who ministered to Him that nativity to which He voluntarily stooped, and will have glorified with a divine honour her whom He, as being without a father, even as she was without a husband, Himself has written down as mother. Even so must these things be. For the hymns21 which we offer to thee, O thou most holy and admirable habitation of God, are no merely useless and ornamental words. Nor, again, is thy spiritual laudation mere secular trifling, or the shoutings of a false flattery, O thou who of God art praised; thou who to God gavest suck; who by nativity givest unto mortals their beginning of being, but they are of clear and evident truth. But the time would fail us, ages and succeeding generations too, to render unto thee thy fitting salutation as the mother of the King Eternal, (1Ti_1:17) even as somewhere the illustrious prophet says, teaching us how incomprehensible thou art. (Baruch 3:24, 25) How great is the house of God, and how large is the place of His possession! Great, and hath none end, high and unmeasurable. For verily, verily, this prophetic oracle, and most true saying, is concerning thy majesty; for thou alone hast been thought worthy to share with God the things of God; who hast alone borne in the flesh Him, who of God the Father was the Eternally and Only-Begotten. So do they truly believe who hold fast to the pure faith.22

XI. But for the time that remains, my most attentive hearers, let us take up the old man, the receiver of God, and our pious teacher, who hath put in here, as it were, in safety from that virginal sea, and let us refresh him, both satisfied as to his divine longing, and conveying to us this most blessed theology; and let us ourselves follow out the rest of our discourse, directing our course unerringly with reference to our prescribed end, and that under the guidance of God the Almighty, so shall we not be found altogether unfruitful and unprofitable as to what is required of us. When, then, to these sacred rites, prophecy and the priesthood had been jointly called, and that pair of just ones elected of God – Simeon, I mean, and Anna, bearing in themselves most evidently the images of both peoples – had taken their station by the side of that glorious and virginal throne, – for by the old man was represented the people of Israel, and the law now waxing old; whilst the widow represents the Church of the Gentiles, which had been up to this point a widow, – the old man, indeed, as personating the law, seeks dismissal; but the widow, as personating the Church, brought her joyous confession of faith (Luk_2:38) and spake of Him to all that looked for redemption in Jerusalem, even as the things that were spoken of both have been appositely and excellently recorded, and quite in harmony with the sacred festival. For it was fitting and necessary that the old man who knew so accurately that decree of the law, in which it is said: Hear Him, and every soul that will not hearken unto Him shall be cut off from His people, (Deu_18:15-19) should seek a peaceful discharge from the tutorship of the law; for in truth it were insolence and presumption, when the king is present and addressing the people, for one of his attendants to make a speech over against him, and that to this man his subjects should incline their ears. It was necessary, too, that the widow who had been increased with gifts beyond measure, should in festal strains return her thanks to God; and so the things which there took place were agreeable to the law. But, for what remains, it is necessary to inquire how, since the prophetic types and figures bear, as has been shown, a certain analogy and relation to this prominent feast, it is said that the house was filled with smoke. Nor does the prophet say this incidentally, but with significance, speaking of that cry of the Thrice-Holy, (Isa_6:4) uttered by the heavenly seraphs. You will discover the meaning of this, my attentive hearer, if you do but take up and examine what follows upon this narration: For hearing, he says, ye shall hear, and shall not understand; and seeing, ye shall see, and not perceive. (Isa_6:9; Act_28:26) When, therefore, the foolish Jewish children had seen the glorious wonders which, as David sang, the Lord had performed in the earth, and had seen the sign from the depth (Psa_46:8; Isa_7:11) and from the height meeting together, without division or confusion; as also Isaiah had before declared, namely, a mother beyond nature, and an offspring beyond reason; an earthly mother and a heavenly son; a new taking of man’s nature, I say, by God, and a child-bearing without marriage; what in creation’s circuit could be more glorious and more to be spoken of than this! yet when they had seen this it was all one as if they had not seen it; they closed their eyes, and in respect of praise were supine. Therefore the house in which they boasted was filled with smoke.

XII. And in addition to this, when besides the spectacle, and even beyond the spectacle, they heard an old man, very righteous, very worthy of credit, worthy also of emulation, inspired by the Holy Spirit, a teacher of the law, honoured with the priesthood, illustrious in the gift of prophecy, by the hope which he had conceived of Christ, extending the limits of life, and putting off the debt of death – when they saw him, I say, leaping for joy, speaking words of good omen, quite transformed with gladness of heart, entirely rapt in a divine and holy ecstasy; who from a man had been changed into an angel by a godly change, and, for the immensity of his joy, chanted his hymn of thanksgiving, and openly proclaimed the “Light to lighten the Gentiles, and the glory of Thy people Israel.” (Luk_2:32) Not even then were they willing to hear what was placed within their hearing, and held in veneration by the heavenly beings themselves; wherefore the house in which they boasted was filled with smoke. Now smoke is a sign and sure evidence of wrath; as it is written, “There went up a smoke in His anger, and fire from His countenance devoured;” (Psa_18:8) and in another place, “Amongst the disobedient people shall the fire burn,” (Ecclus. 22:7) which plainly, in the revered Gospels, our Lord signified, when He said to the Jews, “Behold your house is left unto you desolate.” (Mat_23:38) Also, in another place, “The king sent forth his armies, and destroyed those murderers, and burnt up their city.” (Mat_27:7) Of such a nature was the adverse reward of the Jews for their unbelief, which caused them to refuse to pay to the Trinity the tribute of praise. For after that the ends of the earth were sanctified, and the mighty house of the Church was filled, by the proclamation of the Thrice Holy, with the glory of the Lord, as the great waters cover the seas, (Isa_6:3, Isa_6:4; Isa_1:1-31) there happened to them the things which before had been declared, and the beginning of prophecy was confirmed by its issue, the preacher of truth signifying, as has been said, by the Holy Spirit, as it were in an example, the dreadful destruction which was to come upon them, in the words: “In the year in which king Uzziah died, I saw the Lord” – Uzziah, doubtless, as an apostate, being taken as the representative of the whole apostate body – the head of which he certainly was – who also, paying the penalty due to his presumption, carried on his forehead, as upon a brazen statue, the divine vengeance engraved, by the loathsomeness of leprosy, exhibiting to all the retribution of their loathsome impiety. Wherefore with divine wisdom did he, who had foreknowledge of these events, oppose the bringing in of the thankful Anna to the casting out of the ungrateful synagogue. Her very name also presignifies the Church, that by the grace of Christ and God is justified in baptism. For Anna is, by interpretation, grace.

XIII. But here, as in port, putting in the vessel that bears the ensign of the cross, let us reef the sails of our oration, in order that it may be with itself commensurate. Only first, in as few words as possible, let us salute the city of the Great King (Psa_48:2; Mat_5:35; Isa_1:26) together with the whole body of the Church, as being present with them in spirit, and keeping holy-day with the Father, and the brethren most held in honour there. Hail, thou city of the Great King, in which the mysteries of our salvation are consummated. Hail, thou heaven upon earth, Sion, the city that is for ever faithful unto the Lord. Hail, and shine thou Jerusalem, for thy light is come, the Light Eternal, the Light for ever enduring, the Light Supreme, the Light Immaterial, the Light of one substance with God and the Father, the Light which is in the Spirit, and in which is the Father; the Light which illumines the ages; the Light which gives light to mundane and supramundane things, Christ our very God. Hail, city sacred and elect of the Lord. Joyfully keep thy festal days, for they will not multiply so as to wax old and pass away. Hail, thou city most happy, for glorious things are spoken of thee; thy priest shall be clothed with righteousness, and thy saints shall shout for joy, and thy poor shall be satisfied with bread. (Isa_60:1; Psa_87:3; Psa_132:16) Hail! rejoice, O Jerusalem, for the Lord reigneth in the midst of thee. (Isa_12:6) That Lord, I say, who in His simple and immaterial Deity, entered our nature, and of the virgin’s womb became ineffably incarnate; that Lord, who was partaker of nothing else save the lump of Adam, who was by the serpent tripped up. For the Lord laid not hold of the seed of angels (Heb_2:16) – those, I say, who fell not away from that beauteous order and rank that was assigned to them from the beginning. To us He condescended, that Word who was always with the Father co-existent God. Nor, again, did He come into the world to restore; nor will He restore, as has been imagined by some impious advocates of the devil, those wicked demons who once fell from light; but when the Creator and Framer of all things had, as the most divine Paul says, laid hold of the seed of Abraham, and through him of the whole human race, He was made man for ever, and without change, in order that by His fellowship with us, and our joining on to Him, the ingress of sin into us might be stopped, its strength being broken by degrees, and itself as wax being melted, by that fire which the Lord, when He came, sent upon the earth. (Luk_12:49) Hail to thee, thou Catholic Church,23 which hast been planted in all the earth, and do thou rejoice with us. Fear not, little flock, the storms of the enemy24 for it is your Father’s good pleasure to give you the kingdom, and that you should tread upon the necks of your enemies. (Luk_12:32) Hail, and rejoice, thou that wast once barren, and without seed unto godliness, but who hast now many children of faith, (Isa_54:1) Hail, thou people of the Lord, thou chosen generation, thou royal priesthood, thou holy nation, thou peculiar people – show forth His praises who hath called you out of darkness into His marvellous light; and for His mercies glorify Him. (1Pe_2:9)

XIV. Hail to thee for ever, thou virgin mother of God, our unceasing joy, for unto thee do I again return.25 Thou art the beginning of our feast; thou art its middle and end;26 the pearl of great price that belongest unto the kingdom; the fat of every victim, the living altar of the bread of life. Hail, thou treasure of the love of God. Hail, thou fount of the Son’s love for man. Hail, thou overshadowing mount (Hab_3:3) of the Holy Ghost. Thou gleamedst, sweet gift-bestowing mother, of the light of the sun; thou gleamedst with the insupportable fires of a most fervent charity, bringing forth in the end that which was conceived of thee before the beginning, making manifest the mystery hidden and unspeakable, the invisible Son of the Father – the Prince of Peace, who in a marvellous manner showed Himself as less than all littleness. Wherefore, we pray thee, the most excellent among women, who boastest in the confidence of thy maternal honours, that thou wouldest unceasingly keep us in remembrance. O holy mother of God, remember us, I say, who make our boast in thee, and who in hymns august celebrate the memory, which will ever live, and never fade away. And do thou also, O honoured and venerable Simeon, thou earliest host of our holy religion, and teacher of the resurrection of the faithful, be our patron and advocate with that Saviour God, whom thou wast deemed worthy to receive into thine arms. We, together with thee, sing our praises to Christ, who has the power of life and death, saying, Thou art the true Light, proceeding from the true Light; the true God, begotten of the true God; the one Lord, before Thine assumption of the humanity; that One nevertheless, after Thine assumption of it, which is ever to be adored; God of Thine own self and not by grace, but for our sakes also perfect man; in Thine own nature the King absolute and sovereign, but for us and for our salvation existing also in the form of a servant. yet immaculately and without defilement. For Thou who art incorruption hast come to set corruption free, that Thou mightest render all things uncorrupt. For Thine is the glory, and the power, and the greatness, and the majesty, with the Father and the Holy Spirit, for ever. Amen. 

FOOTNOTES

1 The oration likewise treats of the Holy Theotocos. [Published by Pantinus, 1598, and obviously corrupt. Dupin states that it is “not mentioned by the ancients, nor even by Photius.” The style resembles that of Methodius in many places.]

2 Joh_1:11; Psa_50:3. ἦλθεν – ἐμφανῶς. The text plainly requires this connection with evident allusion to Psa_50:1-23. “Our God will manifestly come” ἐμφανῶς ηξει, which passage our author connects with another from Joh_1:1-51. – Tr.

τὴν ἀκίντον ἧτταν ἐγκαυχησάμενοι. It seems better to retain this. Pantinus would substitute ἀνίκητον for ἀκίνητον, and render less happily “invicto hoc certamine victos.”

4 [See p. 309, note 1, supra, and the reflection upon even the Banquet of Philosophers, the Symposium of Plato.]

5 Isa_6:1-9. The quotations are from LXX version.

6 μυστήριον is, in the Greek Fathers, equivalent to the Latin Sacramentum. – Tr.

7 ἱεράτευμα. Perhaps less definitely priesthood. Acc. Arist. it is ἡ περὶ τοὺς θεοὺς ἐπιμέλεια. The cult and ordinances of religion to be observed especially by the priests, whose business it is to celebrate the excellence of God. – Tr.

8 κατὰ τὴν εὐδοκίαν. Allusion is made to Eph_1:5, According to the good pleasure of God, and His decree for the salvation of man. Less aptly Pantinus renders, ob propensam secaem in nos voluntatem. – Tr.

9 “One and the same essence.” This is the famous ὁμοουσιος of the Nicene Council. – Tr.

10 ἱεροφάντης, teacher of the divine oracles. This, which is the technical term for the presiding priest at Eleusis, and the Greek translation of the Latin “Pontifex Maximus,” is by our author applied to St. Paul. – Tr.

11 ὑποτίτθιον τυγχάνοντα. It is an aggravation, so to speak, that He not only willed to become an infant, and to take upon Him, of necessity, the infirmities of infancy, but even at that tender age to be banished from His country, and to make a forcible change of residence, μέτοικος γενέσθαν. μέτοικοι are those who, at the command of their princes, are transferred, by way of punishment, to another State. Their lands are confiscated. They are sometimes called ἀνάσπαστοι. Like to the condition of these was that of Jesus, who fled into Egypt soon after His birth. For the condition of the μέτοικοι at Athens, see Art. Smith’s Dict. Antiq. – Tr.

12 [Here seems to me a deep and true insight regarding the scriptural topics and events touched upon.]

13 The quotation from the prophet Habakkuk is from the LXX version. – Tr.

14 [Note “made worthy;” so “found grace” and “my Saviour,” in St. Luke. Hence not immaculate by nature.]

15 τὸν τῆιπλασιασμὸν τὴς ἁγιότητος, Pantinus translates triplicem sanctitatis rationem, but this is hardly theological. Allusion is made to the song of the seraphim, Isa_6:1-13; and our author contends that the threefold hymn sung by the angels at Christ’s birth answers to that threefold acclamation of theirs in sign of the triune Deity. – Tr.

16 τὸν τὰ πάντα ἐν ἀκαταληψύᾳ ὑπεριδρυμένον. Cf. 1Ti_6:16, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται. – Tr.

17 [This apostrophe is not prayer nor worship. (See sec. xiv., infra.) It may be made by any orator. See Burgon’s pertinent references to Legh Richmond and Bishop Horne, Lett. from Rome, pp. 237, 238.]

18 ὁ τῶν τελουμένων τελειωτής, initiator, consummator. διὰ τοῦ Πνεύματος ἁγίου is to be referred to συνεκάλεσεν, rather than to τῶν πραττομένων. – Tr.

19 τὸν αὐθέντην διδάσκαλον. The allusion is to Mar_1:22.

20 [The feast of the Purification. Here follows an impassioned apostrophe, which apart from its Oriental extravagance is full of poetical beauty. Its language, however, like that of other parts of this Oration, suggests at least interpolation, subsequent to the Nestorian controversy. Previously, there would have been no call for such vehemence of protestation.]

21 [Apostrophes like the above; panegyrical, not odes of worship.]

22 [This must have been interpolated after the Council of Ephesus, A.D. 431. the whole Oration is probably after that date.]

23 [Here is an apostrophe to the Church, a hymn to “the Elect Lady.” See, illustrating note 21, p. 390, supra.]

24 τρικυμίας, stormy waves. Latin, decumai fluctus. Methodius perhaps alludes to Diocletian’s persecution, in which he perished as a martyr. – Tr.

25 [He again apostrophizes the Blessed Theotocos, but in language hardly appropriate to the period preceding Cyril of Alexandria.]

26 [Not so, for he ends with a noble strain of worship to the Son of God. This expression suggests interpolation.]

Oration on the Psalms.1

I. Blessed be God; let us proceed, brethren, from wonders to the miracles of the Lord, and as it were, from strength to strength. (Psa_84:8) For just as in a golden chain the links are so intimately joined and connected together, as that the one holds the other, and is fitted on to it, and so carries on the chain — even so the miracles that have been handed down by the holy Gospels, one after the other, lead on the Church of God, which delights in festivity, and refresh it, not with the meat that perisheth, but with that which endureth unto everlasting life. (Joh_6:27) Come then, beloved, and let us, too, with prepared hearts, and with ears intent, listen to what the Lord our God shall say unto us out of the prophets and Gospels concerning this most sacred feast. Verily, He will speak peace unto His people, and to His saints, and to those which turn their hearts unto Him. To-day,2 the trumpet-blast of the prophets have roused the world, and have made glad and filled with joyfulness the churches of God that are everywhere amongst the nations. And, summoning the faithful from the exercise of holy fasting, and from the palaestra, wherein they struggle against the lusts of the flesh, they have taught them to sing a new hymn of conquest and a new song of peace to Christ who giveth the victory. Come then, every one, and let us rejoice in the Lord; O come, all ye people, and let us clap our hands, and make a joyful noise to God our Saviour, with the voice of melody. (Psa_85:9; Psa_95:1; Psa_47:1) Let no one be without portion in this grace; let no one come short of this calling; for the seed of the disobedient is appointed to destruction. — Let no one neglect to meet the King, lest he be shut out from the Bridegroom’s chamber. — Let no one amongst us be found to receive Him with a sad countenance, lest he be condemned with those wicked citizens — the citizens, I mean, who refused to receive the Lord as King over them. (Luk_19:27) Let us all come together cheerfully; let us all receive Him gladly, and hold our feast with all honesty. Instead of our garments, let us strew our hearts before Him, (Psa_62:8) In psalms and hymns, let us raise to Him our shouts of thanksgiving; and, without ceasing, let us exclaim, “Blessed is He that cometh in the name of the Lord;” (Psa_118:26; Mat_21:9; Mar_11:9; Luk_19:38; Joh_12:13) for blessed are they that bless Him, and cursed are they that curse Him. (Gen_27:29) Again I will say it, nor will I cease exhorting you to good, Come, beloved, let us bless Him who is blessed, that we may be ourselves blessed of Him. Every age and condition does this discourse summon to praise the Lord; kings of the earth, and all people; princes, and all judges of the earth; both young men and maidens (Psa_148:11, Psa_148:12) — and what is new in this miracle, the tender and innocent age of babes and sucklings hath obtained the first place in raising to God with thankful confession the hymn which was of God taught them in the strains in which Moses sang before to the people when they came forth out of Egypt — namely, “Blessed is He that cometh in the name of the Lord.”

II. To-day, holy David rejoices with great joy, being by babes despoiled of his lyre, with whom also, in spirit, leading the dance, and rejoicing together, as of old, before the ark of God, (2Sa_6:14) he mingles musical harmony, and sweetly lisps out in stammering voice, Blessed is He that cometh in the name of the Lord. Of whom shall we inquire? Tell us, O prophet, who is this that cometh in the name of the Lord? He will say it is not my part to-day to teach you, for He hath consecrated the school to infants, who hath out of the mouth of babes and sucklings perfected praise to destroy the enemy and the avenger, (Psa_8:2) in order that by the miracle of these the hearts of the fathers might be turned to the children, and the disobedient unto the wisdom of the just. (Mal_4:6; Luk_1:17) Tell us, then, O children, whence is this, your beautiful and graceful contest of song? Who taught it you? Who instructed you? Who brought you together? What were your tablets? Who were your teachers? Do but you, they say, join us as our companions in this song and festivity, and you will learn the things which were by Moses and the prophet earnestly longed for. (Luk_10:24) Since then the children have invited us, and have given unto us the right hand of fellowship, (Gal_2:9) let us come, beloved, and ourselves emulate that holy chorus, and with the apostles, let us make way for Him who ascends over the heaven of heavens towards the East, (Psa_68:4, Psa_68:34) and who, of His good pleasure, is upon the earth mounted upon an ass’s colt. Let us, with the children, raise the branches aloft, and with the olive branches make glad applaud, that upon us also the Holy Spirit may breathe, and that in due order we may raise the God-taught strain: “Blessed is He that cometh in the name of the Lord; Hosanna in the highest.” (Mat_21:5) To-day, also, the patriarch Jacob keeps feast in spirit, seeing his prophecy brought to a fulfilment, and with the faithful adores the Father, seeing Him who bound his foal to the vine (Gen_49:10) mounted upon an ass’s colt. To-day the foal is made ready, the irrational exemplar of the Gentiles, who before were irrational, to signify the subjection of the people of the Gentiles; and the babes declare their former state of childhood, in respect of the knowledge of God, and their after perfecting, by the worship of God and the exercise of the true religion. To-day, according to the prophet, (Psa_148:9) is the King of Glory glorified upon earth, and makes us, the inhabitants of earth, partakers of the heavenly feast, that He may show himself to be the Lord of both, even as He is hymned with the common praises of both. Therefore it was that the heavenly hosts sang, announcing salvation upon earth, “Holy, holy, holy, is the Lord God of hosts; the whole earth is full of His glory.” (Isa_6:3) And those below, joining in harmony with the joyous hymns of heaven, cried: “Hosanna in the highest; Hosanna to the Son of David.” In heaven the doxology was raised, “Blessed be the glory of the Lord from His place;” (Eze_3:22) and on earth was this caught tip in the words, “Blessed is he. that cometh in the name of the Lord.”

III. But while these things were doing, and the disciples were rejoicing and praising God with a loud voice for all the mighty works that they had seen, saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest; (Luk_19:37, Luk_19:38) the city began to inquire, saying, Who is this? (Mat_21:10) stirring up its hardened and inveterate envy against the glory of the Lord. But when thou hearest me say the city, understand the ancient and disorderly multitude of the synagogue. They ungratefully and malignantly ask, Who is this? as if they had never yet seen their Benefactor, and Him whom divine miracles, beyond the power of man, had made famous and renowned; for the darkness comprehended not (Joh_1:5) that unsetting light which shone in upon it. Hence quite appositely with respect to them hath the prophet Isaiah exclaimed, saying, Hear, ye deaf; and look, ye blind, that ye may see. And who is blind, but my children? and deaf, but they that have the dominion over them? (Isa_42:18-20) And the servants of the Lord have become blind; ye have often seen, but ye observed not; your ears are opened, yet ye hear not. See, beloved, how accurate are these words; how the Divine Spirit, who Himself sees beforehand into the future, has by His saints foretold of things future as if they were present. For these thankless men saw, and by means of His miracles handled the wonder-working God, and yet remained in unbelief. (Joh_9:1-41) They saw a man, blind from his birth, proclaiming to them the God who had restored his sight. They saw a paralytic, who had grown up, as it were, and become one with his infirmity, at His bidding loosed from his disease. (Joh_5:5) They saw Lazarus, who was made an exile from the region of death. (Joh_11:44) They heard that He had walked on the sea. (Mat_14:26) They heard of the wine that, without previous culture, was ministered; (Joh_2:7) of the bread that was eaten at that spontaneous banquet; (Joh_6:11) they heard that the demons had been put to flight; the sick restored to health (Luk_8:29, etc.) Their very streets proclaimed His deeds of wonder; their roads declared His healing power to those who journeyed on them. All Judea was filled with His benefit; yet now, when they hear the divine praises, they inquire, Who is this? O the madness of these falsely-named teachers! O incredulous fathers! O foolish seniors! O seed of the shameless Canaan, and not of Judah the devout! (Dan. 3:56, LXX) The children acknowledge their Creator, but their unbelieving parents said, Who is this? The age that was young and inexperienced sang praises to God, while they that had waxen old in wickedness inquired, Who is this? Sucklings praise His Divinity, while seniors utter blasphemies; children piously offer the sacrifice of praise, whilst profane priests are impiously indignant. (Mat_21:15) 

IV. O ye disobedient as regards the wisdom of the just, (Luk_1:17) turn your hearts to your children. Learn the mysteries of God; the very thing itself which is being done bears witness that it is God that is thus hymned by uninstructed tongues. Search the Scriptures, as ye have heard (Joh_5:39) from the Lord; for they are they which testify of Him, and be not ignorant of this miracle. Hear ye men without grace, and thankless, what good tidings the prophet Zechariah brings to you. He says, Rejoice greatly, O daughter of Zion; behold thy King cometh unto thee: just and having salvation; lowly, and riding upon the foal of an ass. (Zec_9:9) Why do ye repel the joy? Why, when the sun shineth, do ye love darkness? Why do ye against unconquerable peace meditate war? If, therefore, ye be the sons of Zion, join in the dance together with your children. Let the religious service of your children be to you a pretext for joy. Learn from them who was their Teacher; who called them together; whence was the doctrine; what means this new theology and old prophecy. And if no man hath taught them this, but of their own accord they raise the hymn of praise, then recognise the work of God, even as it is written in the law: “Out of the mouth of babes and sucklings hast Thou perfected praise.” (Psa_8:2) Redouble, therefore, your joy, that you have been made the fathers of such children who, under the teaching of God, have celebrated with their praises things unknown to their seniors. Turn your hearts to your children, (Luk_1:17) and close not your eyes against the truth. But if you remain the same, and hearing, hear not, and seeing, perceive not, (Isa_6:10) and to no purpose dissent from your children, then shall they be your judges (Mat_12:27) according to the Saviour’s word. Well, therefore, even this thing also, together with others, has the prophet Isaiah spoken before of you, saying, Jacob shall not now be ashamed, neither shall his face now wax pale. But when they see their children doing my works, they shall for me sanctify My name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. They also that err in spirit shall come to understanding, and they that murmured shall learn obedience, and the stammering tongues shall learn to speak peace. (Isa_29:22, Isa_29:24) Seest thou, O foolish Jew, how from the beginning of his discourse, the prophet declares confusion to you because of your unbelief. Learn even from him how he proclaims the God-inspired hymn of praise that is raised by your children, even as the blessed David hath declared beforehand; saying, Out of the mouth of babes and sucklings hast Thou perfected praise. Either then, — as is right, — claim the piety of your children for your own, or devoutly give your children unto us. We with them will lead the dance, and to the new glory will sing in concert the divinely-inspired hymn.

V. Once, indeed, the aged Simeon met the Saviour (Luk_2:29) and received in his arms, as an infant, the Creator of the world, and proclaimed Him to be Lord and God; but now, in the place of foolish elders, children meet the Saviour, even as Simeon did, and instead of their arms, strew under Him the branches of trees, and bless the Lord God seated upon a colt, as upon the cherubim, Hosanna to the son of David: Blessed is He that cometh in the name of the Lord; and together with these let us also exclaim, Blessed is He that cometh, God the King of Glory, who, for our sakes, became poor, yet, in His own proper estate, being ignorant of poverty, that with His bounty He might make us rich. Blessed is He who once came in humility, and who will hereafter come again in glory: at the first, lowly, and seated upon an ass’s colt, and by infants extolled in order that it might be fulfilled which was written: Thy goings have been seen, O God; even the goings of my God, my King, in the sanctuary; but at the second time seated on the clouds, in terrible majesty, by angels and powers attended. O the mellifluous tongue of the children! O the sincere doctrine of those who are well pleasing to God! David in prophecy hid the spirit under the letter; children, opening their treasures, brought forth riches upon their tongues, and, in language full of grace, invited clearly all men to enjoy them. Therefore let us with them draw forth the unfading riches. In our bosoms insatiate, and in treasure-houses which cannot be filled, let us lay up the divine gifts. Let us exclaim without ceasing, Blessed is He that cometh in the name of the Lord! Very God, in the name of the Very God, the Omnipotent from the Omnipotent, the Son in the name of the Father. .The true King from the true King, whose kingdom, even as His who begat Him, is with eternity, coeval and pre-existent to it. For this is common to both; nor does the Scripture attribute this honour to the Son, as if it came from another source, nor as if it had a beginning, or could be added to or diminished — away with the thought! — but as that which is His of right by nature, and by a true and proper possession. For the kingdom of the Father, of the Son, and of the Holy Ghost, is one, even as their substance is one and their dominion one. Whence also, with one and the same adoration, we worship the one Deity in three Persons, subsisting without beginning, uncreate, without end, and to which there is no successor. For neither will the Father ever cease to be the Father, nor again the Son to be the Son and King, nor the Holy Ghost to be what in substance and personality He is. For nothing of the Trinity will suffer diminution, either in respect of eternity, or of communion, or of sovereignty. For not on that account is the Son of God called king, because for our sakes He was made man, and in the flesh cast down the tyrant that was against us, having, by taking this upon Him, obtained the victory over its cruel enemy, but because He is always Lord and God; therefore it is that now, both after His assumption of the flesh and for ever, He remains a king, even as He who begat Him. Speak not, O heretic, against the kingdom of Christ, lest thou dishonour Him who begat Him. If thou art faithful, in faith approach Christ, our very Cod, and not as using your liberty for a cloak of maliciousness. If thou art a servant, with trembling be subject unto thy Master; for he who fights against the Word is not a well-disposed servant, but a manifest enemy, as it is written: He that honoureth not the Son, honoureth not the Father which hath sent Him.

VI. But let us, beloved, return in our discourse to that point whence we digressed, exclaiming, Blessed is He that cometh in the name of the Lord: that good and kind Shepherd, voluntarily to lay down His life for His sheep. That just as hunters take by a sheep the wolves that devour sheep, even so the Chief Shepherd, (1Pe_5:4) offering Himself as man to the spiritual wolves and those who destroy the soul, may make His prey of the destroyers by means of that Adam who was once preyed on by them. Blessed is He that cometh in the name of the Lord: God against the devil; not manifestly in His might, which cannot be looked on, but in the weakness of the flesh, to bind the strong man (Mat_12:29) that is against us. Blessed is He that cometh in the name of the Lord: the King against the tyrant; not with omnipotent power and wisdom, but with that which is accounted the foolishness (1Co_1:21) of the cross, which hath reft his spoils from the serpent who is wise in wickedness. Blessed is He that cometh in the name of the Lord: the True One against the liar; the Saviour against the destroyer; the Prince of Peace (Isa_9:6) against him who stirs up wars; the Lover of mankind against the hater of mankind. Blessed is He that cometh in the name of the Lord: the Lord to have mercy upon the creature of His hands. Blessed is He that cometh in the name of the Lord: the Lord to save man who had wandered in error; to put away error; to give light to those who are in darkness; to abolish the imposture of idols; in its place to bring in the saving knowledge of God; to sanctify the world; to drive away the abomination and misery of the worship of false gods. Blessed is He that cometh in the name of the Lord: the one for the many; to deliver the poor (Psa_35:10) out of the hands of them that are too strong for him, yea, the poor and needy from him that spoileth him. Blessed is He that cometh in the name of the Lord, to pour wine and oil upon him who had fallen amongst thieves, (Luk_10:34) and had been passed by. Blessed is He that cometh in the name of the Lord: to save us by Himself, as says the prophet; no ambassador, nor angel, but the Lord Himself saved us. (Isa_63:9) Therefore we also bless Thee, O Lord; Thou with the Father and the Holy Spirit art blessed before the worlds and for ever. Before the world, indeed, and until now being devoid of body, but now and for ever henceforth possessed of that divine humanity which cannot be changed, and from which Thou art never divided.

VII. Let us look also at what follows. What says the most divine evangelist? When the Lord had entered into the temple, the blind and the lame came to Him; and He healed them. And when the chief priests and Pharisees saw the wonderful things that He did, and the children crying, and saying, Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord, (Mat_21:14-16) they brooked not this honour that was paid Him, and therefore they came to Him, and thus spake, Hearest Thou not what these say? As if they said, Art Thou not grieved at hearing from these innocents things which befit God, and God alone? Has not God of old made it manifest by the prophet, “My glory will I not give unto another;” (Isa_42:8) and how dost Thou, being a man, make Thyself God? (Joh_10:33) But what to this answers the long-suffering One, He who is abundant in mercy, (Joe_2:13) and slow to wrath? (Jam_1:18) He bears with these frenzied ones; with an apology He keeps their wrath in check; in His turn He calls the Scriptures to their remembrance; He brings forward testimony to what is done, and shrinks not from inquiry. Wherefore He says, Have ye never heard Me saying by the prophet, Then shall ye know that I am He that doth speak? (Isa_52:6) nor again, Out of the mouth of babes and sucklings hast Thou perfected praise because of Thine enemies, that Thou mightest still the enemy and the avenger? Which without doubt are ye, who give heed unto the law, and read the prophets, while yet ye despise Me who, both by the law and the prophets, have been beforehand proclaimed. Ye think, indeed, under a pretence of piety, to avenge the glory of God, not understanding that he that despiseth Me despiseth My Father also. (Joh_15:23) I came forth from God, and am come into the world, (Joh_16:28) and My glory is the glory of My Father also. Even thus these foolish ones, being convinced by our Saviour-God, ceased to answer Him again, the truth stopping their mouths; but adopting a new and foolish device, they took counsel against Him. But let us sing, Great is our Lord, and great is His power; (Psa_147:5) and of His understanding there is no number. For all this was done that the Lamb and Son of God, that taketh away the sins of the world, might, of His own will, and for us, come to His saving Passion, and might be recognised, as it were, in the market and place of selling; and that those who bought Him might for thirty pieces of silver covenant for Him who, with His life-giving blood, was to redeem the world; and that Christ, our passover, might be sacrificed for us, in order that those who were sprinkled with His precious blood, and sealed on their lips, as the posts of the door, (Exo_11:7) might escape from the darts of the destroyer; and that Christ having thus suffered in the flesh, and having risen again the third day, might, with equal honour and glory with the Father and the Holy Ghost, be by all created things equally adored; for to Him every knee shall bow, of things in heaven, and things in earth, and things under the earth, (Phi_2:10) sending up glory to Him, for ever and ever. Amen.

Elucidation.

The candid Dupin3 says that we owe this to Pere Combefis,4 on the authority of a Ms. in the Royal Library of Paris. It appeared in Sir Henry Savile’s edition of Chrysostom ascribed to that Father. Dupin doubts as to parts of this homily, if not as to the whole. He adds, “The style of Methodius is Asiatic, diffuse, swelling, and abounding in epithet. His expressions are figurative, and the turn of his sentences artificial. He is full of similitudes and far-fetched allegories. His thoughts are mysterious, and he uses many words to say a few things.” His doctrine, apart from these faults, is sound, and free from some errors common to the ancients: such faults as I have frequently apologized for in Origen, whom Methodius so generally condemns. 

FOOTNOTES

1 [Dupin hardly credits this oration to Methodius. See elucidation, p. 398.]

2 [Evidently a homily for Palm Sunday, this first day of the Paschal week.]

3 Ecclesiastical Writers, vol. i. p. 161.

4 He was a Dominican, and learned in Greek. Died 1679.

I.1

Methodius, Bishop, to those who say: What doth it profit us that the Son of God was crucified upon earth, and made man? And wherefore did He endure to suffer in the manner of the cross, and not by some other punishment? And what was the advantage of the cross?

Christ, the Son of God, by the command of the Father, became conversant with the visible creature, in order that, by overturning the dominion of the tyrants, the demons, that is, He might deliver our souls from their dreadful bondage, by reason of which our whole nature, intoxicated by the draughts of iniquity, had become full of tumult and disorder, and could by no means return to the remembrance of good and useful things. Wherefore, also, it was the more easily carried away to idols, inasmuch as evil had overwhelmed it entirely, and had spread over all generations, on account of the change which had come over our fleshy tabernacles in consequence of disobedience; until Christ, the Lord, by the flesh in which He lived and appeared, weakened the force of Pleasure’s onslaughts, by means of which the infernal powers that were in arms against us reduced our minds to slavery, and freed mankind from all their evils. For with this end the Lord Jesus both wore our flesh, and became man, and by the divine dispensation was nailed to the cross; in order that by the flesh in which the demons had proudly and falsely feigned themselves gods, having carried our souls captive unto death by deceitful wiles, even by this they might be overturned, and discovered to be no gods. For he prevented their arrogance from raising itself higher, by becoming man; in order that by the body in which the race possessed of reason had become estranged from the worship of the true God, and had suffered injury, even by the same receiving into itself in an ineffable manner the Word of Wisdom, the enemy might be discovered to be the destroyers and not the benefactors of our souls. For it had not been wonderful if Christ, by the terror of His divinity, and the greatness of His invincible power, had reduced to weakness the adverse nature of the demons. But since this was to cause them greater grief and torment, for they would have preferred to be overcome by one stronger than themselves, therefore it was that by a man He procured the safety of the race; in order that men, after that very Life and Truth had entered into them in bodily form, might be able to return to the form and light of the Word, overcoming the power of the enticements of sin; and that the demons, being conquered by one weaker than they, and thus brought into contempt, might desist from their over-bold confidence, their hellish wrath being repressed. It was for this mainly that the cross was brought in, being erected as a trophy against iniquity, and a deterrent from it, that henceforth man might be no longer subject to wrath, after that he had made up for the defeat which, by his disobedience, be had received, and had lawfully conquered the infernal powers, and by the gift of God had been set free from every debt. Since, therefore, the first-born Word of God thus fortified the manhood in which He tabernacled with the armour of righteousness, He overcame, as has been said, the powers that enslaved us by the figure of the cross, and showed forth man, who had been oppressed by corruption, as by a tyrant power, to be free, with unfettered hands. For the cross, if you wish to define it, is the confirmation of the victory, the way by which God to man descended, the trophy against material spirits, the repulsion of death, the foundation of the ascent to the true day; and the ladder for those who are hastening to enjoy the light that is there, the engine by which those who are fitted for the edifice of the Church are raised up from below, like a stone four square, to be compacted on to the divine Word. Hence it is that our kings, perceiving that the figure of the cross is used for the dissipating of every evil, have made vexillas, as they are called in the Latin language. Hence the sea, yielding to this figure, makes itself navigable to men. For every creature, so to speak, has, for the sake of liberty, been marked with this sign; for the birds which fly aloft, form the figure of the cross by the expansion of their wings; and man himself, also, with his hands outstretched, represents the same. Hence, when the Lord had fashioned him in this form, in which He had from the beginning flamed him, He joined on his body to the Deity, in order that it might be henceforth an instrument consecrated to God, freed from all discord and want of harmony. For man cannot, after that he has been formed for the worship of God, and hath sung, as it were, the incorruptible song of truth, and by this hath been made capable of holding the Deity, being fitted to the lyre of life as the chords and strings, he cannot, I say, return to discord and corruption.

II.2 The Same Methodius to Those Who Are Ashamed of the Cross of Christ.

Some think that God also, whom they measure with the measure of their own feelings, judges the same thing that wicked and foolish men judge to be subjects of praise and blame, and that He uses the opinions of men as His rule and measure, not taking into account the fact that, by reason of the ignorance that is in them, every creature falls short of the beauty of God. For He draws all things to life by His Word, from their universal substance and nature. For whether He would have good, He Himself is the Very Good, and remains in Himself; or, whether the beautiful is pleasing to Him, since He Himself is the Only Beautiful, He beholds Himself, holding in no estimation the things which move the admiration of men. That, verily, is to be accounted as in reality the most beautiful and praiseworthy, which God Himself esteems to be beautiful, even though it be contemned and despised by all else — not that which men fancy to be beautiful. Whence it is, that although by this figure He hath willed to deliver the soul from corrupt affections, to the signal putting to shame of the demons, we ought to receive it, and not to speak evil of it, as being that which was given us to deliver us, and set us free from the chains which for our disobedience we incurred. For the Word suffered, being in the flesh affixed to the cross, that He might bring man, who had been deceived by error, to His supreme and godlike majesty, restoring him to that divine life from which he had become alienated. By this figure, in truth, the passions are blunted; the passion of the passions having taken place by the Passion, and the death of death by the death of Christ, He not having been subdued by death, nor overcome by the pains of the Passion. For neither did the Passion cast Him down from His equanimity, nor did death hurt Him, but He was in the passible remaining impassible, and in the mortal remaining immortal, comprehending all that the air, and this middle state, and the heaven above contained, and attempering the mortal to the immortal divinity. Death was vanquished entirely; the flesh being crucified to draw forth its immortality.

III.3 The Same Methodius: How Christ the Son of God, in a Brief and Definite Time, Being Enclosed by the Body, and Existing Impassible, Became Obnoxious to the Passion.

For since this virtue was in Him, now it is of the essence of power to be contracted in a small space, and to be diminished, and again to be expanded in a large space, and to be increased. But if it is possible for Him to be with the larger extended, and to be made equal, and yet not with the smaller to be contracted and diminished, then power is not in Him. For if you say that this is possible to power, and that impossible, you deny it to be power; as being infirm and incapable with regard to the things which it cannot do. Nor again, further, will it ever contain any excellence of divinity with respect to those things which suffer change. For both man and the other animals, with respect to those things which they can effect, energise; but with respect to those things which they cannot perform, are weak, and fade away. Wherefore for this cause the Son of God was in the manhood enclosed, because this was not impossible to Him. For with power He suffered, remaining impassible; and He died, bestowing the gift of immortality upon mortals. Since the body, when struck or cut by a body, is just so far struck or cut as the striker strikes it, or he that cuts it cut it. For according to the rebound of the thing struck, the blow reflects upon the striker, since it is necessary that the two must suffer equally, both the agent and the sufferer. If, in truth, that which is cut, from its small size, does not correspond to that which cuts it, it will not be able to cut it at all. For if the subject body does not resist the blow of the sword, but rather yields to it, the operation will be void of effect, even as one sees in the thin and subtle bodies of fire and air; for in such cases the impetus of the more solid bodies is relaxed, and remains without effect. But if fire, or air, or stone, or iron, or anything which men use against themselves for the purposes of mutual destruction — if it is not possible to pierce or divide these, because of the subtle nature which they possess, why should not rather Wisdom remain invulnerable and impassible, in nothing injured by anything, even though it were conjoined to the body which was pierced and transfixed with nails, inasmuch as it is purer and more excellent than any other nature, if you except only that of God who begat Him? 

FOOTNOTES

1 Apud. Gretserum, De Sancta Cruce, p. 401, tom. ii. Nov. edit. Ratisb., 1754. [Concerning which I quote from Dupin as follows: “The Père Combefis has collected some other fragments, attributed to Methodius, cited by St. John Damascene and by Nicetas as drawn out of his books against Porphyry. But, besides that, we cannot depend upon the authority of these two authors, who are not very exact; these fragments have nothing considerable, and we think it not worth while to say anything more concerning them.”]

2 Apud. Gretserum, De Sancta Cruce, tom. ii. p. 403.

3 Apud. Allatium, Diatr. de Methodiorum scriptis, p. 349.

I.1

But, perhaps, since the friends of Job imagined, that they understood the reason why he suffered such things, that just man, using a long speech to them, confesses that the wisdom of the divine judgment is incomprehensible, not only to him, but also to every man, and declares that this earthly region is not the fitting place for understanding the knowledge of the divine counsels. One might say, that perfect and absolute piety — a thing plainly divine, and of God alone given to man, is in this place called wisdom. But the sense of the words is as follows: God, he says, hath given great things unto men, sowing, as it were, in their nature the power of discovery, together with wisdom, and the faculty of art. And men having received this, dig metals out of the earth, and cultivate it; but that wisdom which is conjoined with piety, it is not possible in any place to discover. Man cannot obtain it from his own resources, nor can he give it unto others. Hence it was that the wise men of the Greeks, who in their own strength sought to search out piety, and the worship of the Deity, did not attain their end. For it is a thing, as we have said, which exceeds human strength, the gift and the grace of God; and therefore from the beginning, partly by visions, partly by the intervention of angels, partly by the discourses of the divinely-inspired prophets, God instructed man in the principles of true religion. Nay, moreover, that contemplative wisdom by which we are impelled to the arts, and to other pursuits, and with which we are all in common, just and unjust, alike endued, is the gift of God: if we have been made rational creatures, we have received this. Wherefore, also, in a former place it was said, as of a thing that is of God bestowed, “Is it not the Lord who teacheth understanding and knowledge?” (Job_21:22; Job_22:2)

II.2

Observe that the Lord was not wont from the beginning to speak with man; but after that the soul was prepared, and exercised in many ways, and had ascended into the height by contemplation, so far as it is possible for human nature to ascend, then is it His wont to speak, and to reveal His Word unto those who have attained unto this elevation. But since the whirlwind is the producer of the tempests, and Job, in the tempest of his afflictions, had not made shipwreck of his faith, but his constancy shone forth the rather; therefore it was that He who gave him an answer answered him by the whirlwind, to signify the tempest of calamity which had befallen him; but, because He changed the stormy condition of his affairs into one of serene tranquillity, He spoke to him not only by the whirlwind, but in clouds also.

III.3

Many have descended into the deep, not so as to walk on it, but so as to be by its bonds restrained. Jesus alone walked on the deep, where there are no traces of walkers, as a free man. For He chose death, to which He was not subject, that He might deliver those who were the bondslaves of death; saying to the prisoners, “Go forth; and to them that are in darkness, show yourselves.” (Isa_49:9) With which, also, the things which follow are consistent.

IV.4

Seest thou how, at the end of the contest, with a loud proclamation he declares the praises of the combatant, and discovers that which was in his afflictions hidden. in the words: “Thinkest thou that I had else answered thee, but that thou shouldest appear just?” (Job 40:3, LXX) This is the salve of his wounds, this the reward of his patience. For as to what followed, although he received double his former possessions, these may seem to have been given him by divine providence as small indeed, and for trifling causes, even though to some they may appear great. 

Fragment, Uncertain.

Thou contendest with Me, and settest thyself against Me, and opposest those who combat for Me. But where wert thou when I made the world? What wert thou then? Hadst thou yet, says He, fallen from thy mother? for there was darkness, in the beginning of the world’s creation, He says, upon the face of the deep. Now this darkness was no created darkness, but one which of set purpose had place, by reason of the absence of light.

V.5

But Methodius: The Holy Spirit, who of God is given to all men, and of whom Solomon said, “For Thine incorruptible Spirit is in all things,”6 He receives for the conscience, which condemns the offending soul.

VI.7 The Same Methodius.

I account it a greater good to be reproved than to reprove, inasmuch as it is more excellent to free oneself from evil than to free another.

VII.8 The Same Methodius.

Human nature cannot clearly perceive pure justice in the soul, since, as to many of its thoughts, it is but dim-sighted.

VIII. The Same Methodius.

Wickedness never could recognise virtue or its own self.

IX. The Same Methodius.

Justice, as it seems, is four square, on all sides equal and like.

The just judgment of God is accommodated to our affections; and such as our estate is, proportionate and similar shall the retribution be which is allotted us.

Two Fragments, Uncertain.

I.

The beginning of every good action has its foundation in our wills, but the conclusion is of God.

II.

Perhaps these three persons of our ancestors, being in an image the consubstantial representatives of humanity, are, as also Methodius thinks, types of the Holy and Consubstantial Trinity,9 the innocent and unbegotten Adam being the type and resemblance of God the Father Almighty, who is uncaused, and the cause of all; his begotten son10 shadowing forth the image of the begotten Son and Word of God; whilst Eve, that proceedeth forth from Adam,11 signifies the person and procession of the Holy Spirit.12

General Note.

(Vexillas, — as they are called, p. 399.)

It is very curious to note how certain ideas are inherited from the earliest Fathers, and travel down, as here, to find a new expression in a distant age. Here our author reflects Justin Martyr,13 and the Labarum 14 itself is the outcrop of what Justin wrote to Antoninus Pius. 

FOOTNOTES

1 Ex Nicetae Catena on Job, cap. xix. p. 429, edit. Londin., 1637. All the shorter fragments collected in the editions of Migne and Jahn are here appended.

2 Ex Nicetae Catena on Job, cap. xxvi. p. 538.

3 Ex Nicetae Catena on Job, p. 547.

4 Ex Nicetae Catena on Job, cap. xxviii. p. 570.

5 Ex Nicetae Catena on Job, cap. xix. p. 418, ex Olympiodoro.

6 Wis. 12:1. [“The Spirit of Christ,” given to all; Joh_1:9.]

7 Ex Parallelis. Damascen., Opp., tom. ii. p. 331, D.

8 Ex Parallelis. Damascen., Opp., tom. ii. p. 488, B.

9 [Such is the fact, no doubt, as to the ancestors of the Jewish race; the fatherly character of Abraham, the filial character of Isaac, and the missionary offices of Jacob — whose wisdom and organizing faculties are so conspicuous — interpreting, in some degree, “the Holy and Consubstantial Trinity.” This seems to be hinted, indeed, in the formula, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” Isaac’s submission to be sacrificed upon Mount Moriah, and Jacob’s begetting and sending forth the twelve patriarchs, singularly identify them as types of the Atoning Son and the regenerating Spirit, whose gifts and mission were imparted to the twelve Apostles.]

10 [Abel.]

11 [Note the single procession. The formula of the Hebrews, however, above noted, supplies a type of the Filioque and the ab utroque in the true sense of those terms.]

12 [Recur to chap. v. of The Banquet, p. 333, supra.]

13 See vol. 1. p. 181, this series.

14 See p. 285, supra, under the Emperors.

Arnobius

[A.D. 297-303.] Arnobius appears before us, not as did the earlier apologists, but as a token that the great struggle was nearing its triumphant close. He is a witness that Minucius Felix and Tertullian had not preceded him in vain. He is a representative character, and stands forth boldly to avow convictions which were, doubtless, now struggling into light from the hearts of every reflecting pagan in the empire. In all probability it was the alarm occasioned by tokens that could not be suppressed — of a spreading and deepening sense of the nothingness of Polytheism — that stimulated the Oecumenical rage of Diocletian, and his frantic efforts to crush the Church, or, rather, to overwhelm it in a deluge of flame and blood.

In our author rises before us another contributor to Latin Christianity, which was still North-African in its literature, all but exclusively. He had learned of Tertullian and Cyprian what he was to impart to his brilliant pupil Lactantius. Thus the way was prepared for Augustine, by whom and in whom Latin Christianity was made distinctly Occidental, and prepared for the influence it has exerted, to this day, under the mighty prestiges of his single name.

And yet Arnobius, like Boethius afterwards, is much discredited, and has even been grudged the name of a Christian. Coleridge is one of the many who have disparaged Arnobius, but he always talked like an inspired madman, and often contradicted himself. Enough to say, that, emerging from gross heathenism in mature life, and forced to learn as he could what is now taught to Christian children, our author is a witness to the diffusion of truth in his day. He shows also such a faculty of assimilation, that, as a practical Christian, Coleridge himself does not shine in comparison; and if, as is probable, he closed his life in martyrdom, we may well be ashamed to deny him our gratitude and the tribute of our praise. Our author is an interesting painter of many features of paganism in conflict with the Church, which we gain from no one else. Economizing Clement of Alexandria, he advances to an assured position and form of assault. He persistently impeaches Jove himself in a daring confidence that men will feel his terrible charges to be true, and that the victory over heathenism is more than half gained already.1 I doubt not that, as a heathen, he was influenced by a dream to study Christianity. As a believer, he discarded dreams as vain. Converted late in life, we need not wonder at some tokens of imperfect knowledge; but, on the whole, he seems a well-informed disciple, and shows how thoroughly the catechumens were trained. But what does he prove? In short, he gives us a most fascinating insight into the mental processes by which he, and probably Constantine soon after him, came to the conclusion that heathenism was outworn and must disappear. He proves that the Church was salt that had not “lost its savour.” It is true, that, reasoning with pagans, he does not freely cite the Scriptures, which had no force with them; yet his references to the facts of Scripture show that he had studied them conscientiously, and could present the truths of the Gospel clearly and with power. Lardner has demonstrated2 this in a fair spirit and with conclusive evidence. Referring the reader to his admirable criticisms, I am glad to say that a full and satisfactory outline of his career is presented in the following: — 

Translator’s Introductory Notice.

1. Arnobius has been most unjustly neglected in modern times; but some excuse for this may be found in the fact that even less attention seems to have been paid to him in the ages immediately succeeding his own. We find no mention of him in any author except Jerome; and even Jerome has left only a few lines about him, which convey very little information.

In his list of ecclesiastical writers he says,3 “During the reign of Diocletian, Arnobius taught rhetoric with the greatest success, at Sicca, in Africa, and wrote against the heathen the books extant;” and again speaks of this work more particularly when he says,4 “Arnobius published seven books against the heathen.” In his Chronicon, however, he writes under the year 2342,5 “Arnobius is considered a distinguished rhetorician in Africa, who, while engaged at Sicca in teaching young men rhetoric, was led by visions to the faith; and not being received by the bishop as hitherto a persistent enemy to Christ, composed very excellent books against his former belief.” It must at once be seen that there is here a mistake, for Arnobius is put some twenty-three years later than in the former passage. Jerome himself shows us that the former date is the one he meant, for elsewhere6 he speaks of Lactantius as the disciple of Arnobius. Lactantius, in extreme old age,7 was appointed tutor of Constantine’s son Crispus; and this, we are told in the Chronicon,8 was in the year 317. No one will suppose that if the disciple was a very old man in 317, his master could have been in his prime in 326. It is certain, therefore, that this date is not correct; and it seems very probable that Oehler’s conjecture is true, who supposes that Jerome accidentally transposed his words from the year 303 to the place where we find them, misled by noticing the vicenalia of Constantine when he was looking for those of Diocletian.

It is with some difficulty that we can believe that Arnobius was led to embrace Christianity by dreams, as he speaks of these with little respect,9 — which he could hardly have done if by them the whole course of his life had been changed; but in our utter ignorance we cannot say that this may not have been to some extent the case. The further statement, that his apology for Christianity was submitted as a proof of his sincerity to the bishop of Sicca, is even less credible, — for these two reasons, that it is evidently the fruit not of a few weeks’ but of protracted labour, and that it is hardly likely that any bishop would have allowed some parts of it to pass into circulation. It is just possible that the first or third books may have been so presented; but it is not credible that any pledge would be required of a man seeking to cast in his lot with the persecuted and terrified Church referred to in the fourth.

2. If we learn but little from external sources as to the life of Arnobius, we are not more fortunate when we turn to his own writings. One or two facts, however, are made clear; and these are of some importance. “But lately,” he says, “O blindness, I worshipped images just brought from the furnaces, gods made on anvils and forged with hammers: now, led by so great a teacher into the ways of truth, I know what all these things are.”10 We have thus his own assurance of his conversion from heathenism. He speaks of himself, however, as actually a Christian, — not as a waverer, not as one purposing to forsake the ancient superstitions and embrace the new religion, but as a firm believer, whose faith is already established, and whose side has been taken and stedfastly maintained. In a word, he refers to himself as once lost in error, but now a true Christian.

Again, in different passages he marks pretty accurately the time or times at which he wrote. Thus, in the first book11 he speaks of about three hundred years as the time during which Christianity had existed; and in the second,12 of a thousand and fifty, or not many less, having elapsed since the foundation of Rome. There has been much discussion as to what era is here referred to; and it has been pretty generally assumed that the Fabian must be intended, — in which case 303 would be the year meant. If it is observed, however, that Arnobius shows an intimate acquaintance with Varro, and great admiration for him, it will probably be admitted that it is most likely that the Varronian, or common, era was adopted by him; and in this case the year referred to will be 297 A.D. This coincides sufficiently with the passage in the first book, and is in harmony with the idea which is there predominant, — the thought, that is, of the accusation so frequently on the lips of the heathen, that Christianity was the cause of the many and terrible afflictions with which the empire was visited. These accusations, ever becoming more bitter and threatening, would naturally be observed with care and attention by thoughtful Christians towards the close of the third century; and accordingly we find that the words with which Arnobius begins his apology, express the feeling of awakening anxiety with which he viewed the growth of this fear and hatred in the minds of the heathen. He declares, in effect, that one great object — indeed the main object — which he had proposed to himself, was to show that it was not because of the Christians that fresh evils and terrible calamities were continually assailing the state. And it must be remembered that we cannot refer such a proposal to a later period than that assigned. It would certainly not have occurred to a Christian in the midst of persecution, with death overhanging him, and danger on every side, to come forward and attempt calmly to show the heathen that there was no reason for their complaints against the Christians. In the later books there is a change in tone, upon which we cannot now dwell, although it is marked. In one passage he asks indignantly,13 “Why should our writings be given to the flames, our meetings be cruelly broken up, in which prayer is offered to the supreme God, peace and pardon are asked for all in authority, for soldiers, kings, friends, enemies?” In the calm tranquillity of the last half of the third century these words could hardly have been written, but they are a striking testimony to the terms of the imperial edict issued in the year 303 A.D. So, too, the popular expression of anger and disgust at the anti-pagan character of some of Cicero’s works14 belongs to the incipient stages of persecution.

Nor must it be supposed that the whole work may be referred to the era which ensued after the abdication of Diocletian, in 305. From this time an apology for Christianity with such a design would have been an anachronism, for it was no longer necessary to disarm the fears of the heathen by showing that the gods could not be enraged at the Christians. It has further to be noticed, that although it is perfectly clear that Arnobius spent much time on his apology, it has never been thoroughly revised, and does not seem to have been ever finished.15

We surely have in all this sufficient reason to assign the composition of these books adversus Gentes to the end of the third and beginning of the fourth centuries. Beyond this we cannot go, for we have no data from which to derive further inferences.

3. We have seen that the facts transmitted to us are very few and scanty indeed; but, few as they are, they suggest an interesting picture. Arnobius comes before us in Sicca; we are made spectators of two scenes of his life there, and the rest — the beginning and the end — are shrouded in darkness. Sicca Veneria was an important town, lying on the Numidian border, to the south-west of Carthage. As its name signifies, it was a seat of that vile worship of the goddess of lust, which was dear to the Phoenician race. The same cultus was found there which disgraced Corinth; and in the temple of the goddess the maidens of the town were wont to procure for themselves, by the sacrifice of their chastity, the dowries which the poverty of their parents could not provide.

In the midst of traditions of such bestial foulness Arnobius found himself, — whether as a native, or as one who had been led to settle there. He has told us himself how true an idolater he was, how thoroughly he complied with the ceremonial demands of superstition; but the frequency and the vehemence of language with which his abhorrence of the sensuality of heathenism is expressed, tell us as plainly that practices so horrible had much to do in preparing his mind to receive another faith.

In strong contrast to the filthy indulgences with which paganism gratified its adherents, must have appeared the strict purity of life which was enjoined by Christianity and aimed at by its followers; and perhaps it was in such a place as Sicca that considerations of this nature would have most influence. There, too. the story of Cyprian’s martyrdom must have been well known, — may indeed have been told in the nursery of the young Arnobius, — and many traditions must have been handed down about the persistency with which those of the new religion had held fast their faith, in spite of exile, torture, and death. However distorted such tales might be, there would always remain in them the evidence of so exalted nobility of spirit, that every disclosure of the meanness and baseness of the old superstition must have induced an uneasy feeling as to whether that could be impiety which ennobled men, — that piety which degraded them lower than the brutes.

For some time all went well with Arnobius. He was not too pure for the world, and his learning and eloquence won him fame and success in his profession. But in some way, we know not how, a higher learning was communicated to him, and the admired rhetorician became first a suspected, then a persecuted Christian. He has left us in no doubt as to the reason of the change. Upon his darkness, he says, there shone out a heavenly light,16 a great teacher appeared to him and pointed out the way of truth; and he who had been an earnest worshipper of images, of stones, of unknown gods, was now as earnest, as zealous in his service of the true God. Of the trials which he must have endured we know nothing. A terrible persecution swept over the world, and many a Christian perished in it. Such a man as Arnobius must have been among the first to be assailed, but we hear of him no more. With his learning and talents he could not have failed to make himself a name in the Church, or outside its pale, if he had lived. The conclusion seems inevitable, that he was one of the victims of that last fiery trial to which Christians under the Roman empire were exposed.

4. The vast range of learning shown in this apology has been admitted on all sides. Even Jerome says that it should at times be read on account of the learning displayed in it.17 In another passage Jerome says,18 “Arnobius is unequal and prolix, confused from want of arrangement.” This may be admitted to a certain extent; but although such defects are to be found in his work, they are certainly not characteristic of Arnobius. So, too, many passages may be found strangely involved and mystical, and it is at times hard to understand what is really meant. Solecisms and barbarisms are also met with, as Nourry has objected, so that it cannot be said that Arnobius writes pure Latin. Still we must not be misled into supposing that by enumerating these defects we have a fair idea of his style.

If we remember that no man can wholly escape the influences of his age, and that Arnobius was so warm an admirer of Varro and Lucretius that he imitated their style and adopted their vocabulary, we shall be able to understand in what way he may be fairly spoken of as a good writer, although not free from defects. His style is, in point of fact, clear and lucid, rising at times into genuine eloquence; and its obscurity and harshness are generally caused by an attempt to express a vague and indefinite idea. Indeed very considerable power of expression is manifested in the philosophical reasonings of the second book, the keen satire of the fourth and fifth, and the vigorous argument of the sixth and seventh.

Jerome’s last stricture is scarcely applicable. Arnobius wrote adversus Gentes; he addressed himself to meet the taunts and accusations of the heathen, and in so doing he retorts upon them the charges which they preferred against the Christians. His work must therefore be criticised from this standpoint, not as a systematic exposition or vindication of Christianity. Christianity is indeed defended, but it is by attacking heathenism. We must consider, also, that evidently the work was not revised as a whole, and that the last book would have been considerably altered had Arnobius lived or found opportunity to correct it.19 If we remember these things, we shall find little to object to in the arrangement.

After making all deductions, it may be said fairly that in Arnobius the African Church found no unfitting champion. Living amidst impurity and corruption, and seeing on every side the effects of a superstitious and sensual faith, he stands forward to proclaim that man has a nobler ideal set before him than the worship of the foul imaginations of his depraved fancy, to call his fellows to a purer life, and to point out that the Leader who claims that men should follow Him is both worthy and able to guide. This he does with enthusiasm, vigour, and effect; and in doing this he accomplishes his end.

5. Various opinions have been entertained as to the position which Arnobius occupied with regard to the Bible. We cannot here enter into a discussion of these, and shall merely present a brief statement of facts.

It is evident that with regard to the Jews and the Old Testament Arnobius was in a state of perfect ignorance; for he confounds the Sadducees with the Pharisees,20 makes no allusion to the history of the Israelites, and shows that he was not acquainted with their forms of sacrifice.21

He was evidently well acquainted with the life of Christ and the history of the Church, and alludes at times to well-known Christian sayings; but how far in so doing he quotes the Gospels and Epistles, is not easily determined. Thus it has been supposed, and with some probability, that in referring to the miracles of Christ he must allude to the Gospels as recording them. But it must be observed that he ascribes to Christ a miracle of which the New Testament makes no mention, — of being understood by men of different nations, as though He spoke in several languages at the same moment.22 So, too, his account23 of the passion differs from that of the New Testament. On the other hand, we find that he speaks of Christ as having taught men “not to return evil for evil,”24 as “the way of salvation, the door of life, by whom alone there is access to the light,”25 and as having been seen by “countless numbers of men” after His resurrection.26 Still further, he makes frequent references to accounts of Christ written by the apostles and handed down to their followers,27 and asks why their writings should be burned.28 In one place,29 also, he asks, “Have the well-known words never rung in your ears, that the wisdom of man is foolishness with God?” where the reference seems to be very distinct; (Cf. 1Co_3:19) but he nowhere says that he is quoting, or mentions any books.

This is, however, less remarkable when we take into account his mode of dealing with Clemens Alexandrinus and Cicero. The fourth, fifth, and sixth books are based on these two authors, and from Clement, in particular, whole sentences are taken unchanged.30 Yet the only reference made to either is the very general allusion in the third and fourth books.31

On the other hand, he quotes frequently and refers distinctly to many authors, and is especially careful to show that he has good authority for his statements, as will be seen by observing the number of books to which he refers on the mysteries and temples. If we bear this in mind, the principle which guided him seems to have been, that when he has occasion to quote an author once or twice, he does so by name, but that he takes it for granted that every one knows what are the great sources of information, and that it is therefore unnecessary. to specify in each case what is the particular authority.

There are many interesting questions connected with his subject, but these we must for the present leave untouched.

6. No other works by Arnobius have been preserved, and only two MSS. are known to exist. Of these, the one in Brussels is merely a transcript of that preserved in the public library at Paris, on which all editions have been based. This is a ms. of the ninth or tenth century, and contains the Octavius of Minucius Felix immediately after the seventh book adversus Gentes, in consequence of which that treatise was at first printed as the eighth book of Arnobius. Although it has been collated several times, we are still in doubt as to its true readings, — Hildebrand, who last examined it, having done so with too little care.

The first32 edition was printed at Rome in 1542, and was followed by that of Gelenius,33 in which much was done for the emendation of the text; but arbitrary conjectures were too frequently admitted. Next in order follow those of Canterus,34 who did especial service by pointing out what use Arnobius has made of Clement, Ursinus,35 Elmenhorst,36 Stewechius,37 Heraldus,38 and the Leyden39 variorum edition, based on a recension of the text by Salmasius.40 The later editions are those of Oberthur,41 whose text is adopted by Orelli,42 Hildebrand,43 and Oehler.44 Oberthur’s edition is of little importance, and that of Orelli is valuable solely as a collection of notes gathered from many sources into a crude and undigested mass. Hildebrand seems to have taken too little pains with his work; and Oehler, whose critical sagacity and industry might have given us a most satisfactory edition, was unfortunately hampered by want of space.

No edition of Arnobius has been published in England; and the one Englishman who has taken any pains with this author seems to be John Jones, who, under the pseudonym of Leander de St. Martino, prepared summaries, which were added to a reprint of Stewechius at Douay, 1634. As this edition has not come into our hands, we are unable to speak of it more particularly.

7. It will be observed that adversus Gentes is the title of this work in all editions except those of Hildebrand and Oehler, in which it is adversus Nationes. The difference is very slight, but it may be well to mention that neither can be said with certainty to be correct. The first is the form used by Jerome in two passages of his writings;45 and as he must have seen earlier MSS. than that now extant, he is supposed to give the title which he found in them. In the Paris MS., however, at the end of the second book, the subscription is, “The second book of Arnobius adversus Nationes ends;” and it has been argued that, as the copyist would hardly have gone so far astray, while it is quite possible that Jerome did not attempt to do more than indicate generally the purpose of the book without quoting its titlepage, this must be the true title. The first page of the existing MS. is torn away, and the question remains therefore undecided: fortunately its decision is not of the slightest importance.

8. This translation of Arnobius was begun in the hope that it would be possible to adhere throughout to the text of Orelli, and that very little attention to the various readings would be found necessary. This was, however, found to be impossible, not merely because Hildebrand’s collation of the Pads MS. showed how frequently liberties had been taken with the text, but on account of the corrupt state of the text itself.

It has therefore been thought advisable to lay before the reader a close translation founded on the MS., so far as known. A conjectural reading has in no case been adopted without notice.

Throughout the Work use has been made of four editions, — Oehler’s, Oreilli’s, Hildebrand’s, and that of Leyden; other editions being consulted only for special reasons.

It is to be regretted that our knowledge of the single MS. of Arnobius is still incomplete; but it is hoped that this will soon be remedied, by the publication of a revised text, based upon a fresh collation of the MS., with a complete apparatus and a carefully digested body of notes.46 

FOOTNOTES

1 Lardner’s Testimony of Ancient Heathenism, Works, vol. vii. p. 17.

2 Credib., iii. 463.

3 Cat. Script. Eccl., lxxix. f. 12, Bened. ed. tom. iv.

4 Ep. lxxxiii. f. 656.

5 i.e., A.D. 326.

6 Cat. Script. Eccl., lxxx. f. 121, ep. lxxxiii.

7 Cat. Script. Eccl., lxxx.

8 Anno 2333.

9 As “vain.” [But see p. 405, supra.]

10 Book i. sec. 39, p. 423, infra.

11 i. 13, p. 417.

12 ii. 71, p. 461.

13 iv. 36.

14 Noticed in iii. 7, infra.

15 Cf. note on book vii. sec. 36, infra. [It is not at all improbable that some sketch of his conviction, written to assure the bishop of his conversion, was the foundation of what afterwards grew into a work.]

16 [Conf. Constantine’s “vision.”]

17 Ep. lxii. ad Tranquill.

18 Ep. xlix. ad Paulinum.

19 Cf. book vii. cap. 36, note, and book vii. cap. 51, note, with the Appendix.

20 Book iii. cap. 12, note.

21 Cf. book vii., on sacrifices generally. [Proves nothing.]

22 Book i. cap. 46, note.

23 Book i. cap. 53, note.

24 Book i. cap. 6.

25 Book ii. cap. 65, note.

26 Book i. cap. 46; cf. 1Co_15:6.

27 i, 55, 56, 58, 59.

28 iv. 36.

29 ii. 6, note.

30 [Compare the Exhortation of Clement, vol. 2. p. 171, passim; and Tertullian, vol. 3. and passim.]

31 Book iii. cap. 7, and book iv. cap. 13, note.

32 Arnobii Disputationum adversus Gentes, libri octo, nunc primum in lucem editi Romae, apud. Franc. Priscianum Florentinum, 1542.

33 Basileae, 1546.

34 Antverpiae, 1582.

35 Romae, 1583. This is the second Roman edition, and restores the Octavius to Minucius Felix.

36 Hanoviae, 1603; dedicated to Joseph Scaliger.

37 Antverpiae, 1604.

38 Paris, 1605. This edition, which is of great value, and shows great learning and ability, was completed in two months, as Heraldus himself tells us.

39 Lugduni Batavorum 1651, containing the notes of Canterus, Elmenhorst, Stewechius, and Heraldus.

40 Salmasius purposed writing commentaries for this edition, but died without doing more than beginning them.

41 Wirceburgi, 1783, 8vo, preceded by a rambling introductory epistle.

42 Lipsiae, 1816-17, 8vo.

43 Halis Saxonum, 1844, 8vo.

44 Lipsiae, 1846, 8vo.

45 Cf. § 1, notes 2 and 3.

46 [This section (8) appears as a “Preface” to the Edinburgh edition.]