Book IX.

Contents.

The following are the contents of the ninth book of the Refutation of all Heresies: – 

What the blasphemous folly is of Noetus, and that he devoted himself to the tenets of Heraclitus the Obscure, not to those of Christ.

And how Callistus, intermingling the heresy of Cleomenes, the disciple of Noetus, with that of Theodotus, constructed another more novel heresy, and what sort the life of this (heretic) was.

What was the recent1 arrival (at Rome) of the strange spirit Elchasai, and that there served as a concealment of his peculiar errors his apparent adhesion to the law, when in point of fact he devotes himself to the tenets of the Gnostics, or even of the astrologists, and to the arts of sorcery.

What the customs of the Jews are, and how many diversities of opinion there are (amongst them).

Chap. I. – An Account of Contemporaneous Heresy.2

A lengthened conflict, then, having been maintained concerning all heresies by us who, at all events, have not left any unrefuted, the greatest struggle now remains behind, viz., to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion3 among all the faithful throughout the entire world. For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles4 of this (opinion), in order that its offshoots, becoming a matter of general notoriety, may be made the object of universal scorn.

Chap. II. – Source of the Heresy of Noetus; Cleomenes His Disciple; Its Appearance at Rome During the Episcopates of Zephyrinus and Callistus; Noetianism Opposed at Rome by Hippolytus.

There has appeared one, Noetus5 by name, and by birth a native of Smyrna. This person introduced a heresy from the tenets of Heraclitus. [see Tatian, vol. 2. p. 66, this series.] Now a certain man called Epigonus becomes his minister and pupil, and this person during his sojourn at Rome disseminated his godless opinion. But Cleomenes, who had become his disciple, an alien both in way of life and habits from the Church, was wont to corroborate the (Noetian) doctrine. At that time, Zephyrinus imagines that he administers the affairs of the Church [see note 8, cap. iii, infra., and Elucidation V.] – an uninformed and shamefully corrupt man. And he, being persuaded by proffered gain, was accustomed to connive at those who were present for the purpose of becoming disciples of Cleomenes. But (Zephyrinus) himself, being in process of time enticed away, hurried headlong [see Elucidation VI.] into the same opinions; and he had Callistus as his adviser, and a fellow-champion of these wicked tenets. [see Elucidation VI.] But the life of this (Callistus), and the heresy invented by him, I shall after a little explain. The school of these heretics during the succession of such bishops, continued to acquire strength and augmentation, from the fact that Zephyrinus and Callistus helped them to prevail.6 Never at any time, however, have we been guilty of collusion with them; but we have frequently offered them opposition, [Elucidation VI.] and have refuted them, and have forced them reluctantly to acknowledge the truth. And they, abashed and constrained by the truth, have confessed their errors for a short period, but after a little, wallow once again in the same mire.(2Pe_2:22 [See book x. cap. xxiii., p. 148, infra.]) 

Chap. III. – Noetianism an Offshoot from the Heraclitic Philosophy.

But since we have exhibited the succession of their genealogy, it seems expedient next that we should also explain the depraved teaching involved in their doctrines. For this purpose we shall first adduce the opinions advanced by Heraclitus “the Obscure,”7 and we shall next make manifest what are the portions of these opinions that are of Heraclitean origin. Such parts of their system its present champions are not aware belong to the “Obscure” philosopher, but they imagine8 them to belong to Christ. But if they might happen to fall in with the following observations, perhaps they thus might be put out of countenance, and induced to desist from this godless blasphemy of theirs. Now, even though the opinion of Heraclitus has been expounded by us previously in the Philosophumena, it nevertheless seems expedient now also to set down side by side in contrast the two systems, in order that by this closer refutation they may be evidently instructed. I mean the followers of this (heretic), who imagine8 themselves to be disciples of Christ, when in reality they are not so, but of” the Obscure.”

Chap. IV. – An Account of the System of Heraclitus.

Heraclitus then says that the universe is one,9 divisible and indivisible; generated and ungenerated; mortal and immortal; reason, eternity; Father, Son, and justice, God.10 “For those who hearken not to me, but the doctrine, it is wise that they acknowledge all things to be one,” says Heraclitus; and because all do not know or confess this, he utters a reproof somewhat in the following terms: “People do not understand how what is diverse (nevertheless) coincides with itself, just like the inverse harmony of a bow and lyre.”11 But that Reason always exists, inasmuch as it constitutes the universe, and as it pervades all things, he affirms in this manner. “But in regard of this Reason, which always exists, men are continually devoid of understanding,12 both before they have heard of it and in first gearing of it. For though all things take place according to this Reason, they seem like persons devoid of any experience regarding it. Still they attempt both words and works of such a description as I am giving an account of, by making a division according to nature, and declaring how things are.” And that a Son is the universe and throughout endless ages an eternal king of all things, he thus asserts: “A sporting child, playing at his dice, is eternity; the kingdom is that of a child.”13 And that the Father of all things that have been generated is an unbegotten creature who is creator, let us hear Heraclitus affirming in these words: “Contrariety is a progenitor of all things, and king of all; and it exhibited some as gods, but others as men, and made some slaves, whereas others free.” And (he likewise affirms) that there is” a harmony, as in a bow and lyre.” That obscure harmony (is better),14 though unknown and invisible to men, he asserts in these words: “An obscure harmony is preferable to an obvious one.” He commends and admires before what is known, that which is unknown and invisible in regard of its power. And that harmony visible to men, and not incapable of being discovered, is better, he asserts in these words: “Whatever things are objects of vision, hearing, and intelligence, these I pre-eminently honour,” he says; that is, he prefers things visible to those that are invisible. From such expressions of his it is easy to understand the spirit of his philosophy. “Men,” he says, “are deceived in reference to the knowledge of manifest things similarly with Homer, who was wiser than all the Greeks For even children15 killing vermin deceived him, when they said, ‘What we have seen and seized, these we leave behind; whereas what we neither have seen nor seized, these we carry away.’”

Chap. V. – Heraclitus’ Estimate of Hesiod; Paradoxes of Heraclitus; His Eschatology; the Heresy of Noetus of Heraclitean Origin; Noetus’ View of the Birth and Passion of Our Lord.

In this manner Heraclitus assigns to the visible an equality of position and honour with the invisible, as if what was visible and what was invisible were confessedly some one thing. For he says, “An obscure harmony is preferable to an obvious one;” and, “Whatsoever things are objects of vision, hearing, and intelligence,” that is, of the (corporeal) organs, – ”these,” he says, “I pre-eminently honour,” not (on this occasion, though previously), having pre-eminently honoured invisible things. Therefore neither darkness, nor light, nor evil, nor good, Heraclitus affirms, is different, but one and the same thing. At all events, he censures Hesiod16 because he knew not day and night. For day, he says, and night are one, expressing himself somehow thus: “The teacher, however, of a vast amount of information is Hesiod, and people suppose this poet to be possessed of an exceedingly large store of knowledge, and yet he did not know (the nature of) day and night, for they are one.” As regards both what is good and what is bad, (they are, according to Heraclitus, likewise) one. “Physicians, undoubtedly,” says Heraclitus, “when they make incisions and cauterize, though in every respect they wickedly torture the sick, complain that they do not receive fitting remuneration from their patients, notwithstanding that they perform these salutary operations upon diseases.” And both straight and twisted are, he says, the same. “The way is straight and curved of the carders of wool;”17 and the circular movement of an instrument in the fuller’s shop called “a screw” is straight and curved, for it revolves up and circularly at the same time. “One and the same,” he says, “are, therefore, straight and curved.” And upward and downward,18 he says, are one and the same. “The way up and the way down are the same.” And he says that what is filthy and what is pure are one and the same, and what is drinkable and unfit for drink are one and the same. “Sea,” he says, “is water very pure and very foul, drinkable to fishes no doubt, and salutary for them, but not fit to be used as drink by men, and (for them) pernicious.” And, confessedly, he asserts that what is immortal is mortal,19 and that what is mortal is immortal, in the following expressions: “Immortals are mortal, and mortals are immortal, that is, when the one derive life from death, and the other death from life.” And he affirms also that there is a resurrection of this palpable flesh in which we have been born; and he knows God to be the cause of this resurrection, expressing himself in this manner: “Those that are here20 will God enable to arise and become guardians of quick and dead.” And he likewise affirms that a judgment of the world and all things in it takes place by fire, expressing himself thus: “Now, thunder pilots all things,” that is, directs them, meaning by the thunder everlasting fire. But he also asserts that this fire is endued with intelligence, and a cause of the management of the Universe, and he denominates it craving and satiety. Now craving is, according to him, the arrangement of the world, whereas satiety its destruction. “For,” says he, “the fire, coming upon the earth, will judge and seize all things.”

But in this chapter Heraclitus simultaneously explains the entire peculiarity of his mode of thinking, but at the same time the (characteristic quality) of the heresy of Noetus. And I have briefly demonstrated Noetus to be not a disciple of Christ, but of Heraclitus. For this philosopher asserts that the primal world is itself the Demiurge and creator of itself in the following passage: “God is day, night; winter, summer; war, peace; surfeit, famine.” All things are contraries – this appears his meaning – ”but an alteration takes place, just as21 if incense were mixed with other sorts of incense, but denominated22 according to the pleasurable sensation produced by each sort. Now it is evident to all that the silly successors of Noetus, and the champions of his heresy, even though they have not been hearers of the discourses of Heraclitus, nevertheless, at any rate when they adopt the opinions of Noetus, undisguisedly acknowledge these (Heraclitean) tenets. For they advance statements after this manner – that one and the same God is the Creator and Father of all things; and that when it pleased Him, He nevertheless appeared, (though invisible,) to just men of old. For when He is not seen He is invisible; and He is incomprehensible when He does not wish to be comprehended, but comprehensible when he is comprehended. Wherefore it is that, according to the same account, He is invincible and vincible, unbegotten and begotten, immortal and mortal. How shall not persons holding this description of opinions be proved to be disciples of Heraclitus? Did not (Heraclitus) the Obscure anticipate Noetus in framing a system of philosophy, according to identical modes of expression?

Now, that Noetus affirms that the Son and Father are the same, no one is ignorant. But he makes his statement thus: “When indeed, then, the Father had not been born, He yet was justly styled Father; and when it pleased Him to undergo generation, having been begotten, He Himself became His own Son, not another’s.” For in this manner he thinks to establish the sovereignty of God, alleging that Father and Son, so called, are one and the same (substance), not one individual produced from a different one, but Himself from Himself; and that He is styled by name Father and Son, according to vicissitude of times.23 But that He is one who has appeared (amongst us), both having submitted to generation from a virgin, and as a man having held converse among men. And, on account of the birth that had taken place, He confessed Himself to those beholding Him a Son, no doubt; yet He made no secret to those who could comprehend Him of His being a Father. That this person suffered by being fastened to the tree, and that He commended His spirit unto Himself, having died to appearance, and not being (in reality) dead. And He raised Himself up the third day, after having been interred in a sepulchre, and wounded with a spear, and perforated with nails. Cleomenes asserts, in common with his hand of followers, that this person is God and Father of the universe, and thus introduces among many an obscurity (of thought) such as we find in the philosophy of Heraclitus.

Chap. VI. – Conduct of Callistus and Zephyrinus in the Matter of Noetianism; Avowed Opinion of Zephyrinus Concerning Jesus Christ; Disapproval of Hippolytus; as a Contemporaneous Event, Hippolytus Competent to Explain It.

Callistus attempted to confirm this heresy, – a man cunning in wickedness, and subtle where deceit was concerned, (and) who was impelled by restless ambition to mount the episcopal throne. [Elucidation IX.] Now this man moulded to his purpose Zephyrinus, an ignorant and illiterate individual, and one unskilled in ecclesiastical definitions. [Elucidation X.] And inasmuch as Zephyrinus was accessible to bribes, and covetous, Callistus, by luring him through presents, and by illicit demands, was enabled to seduce him into whatever course of action he pleased. And so it was that Callistus succeeded in inducing Zephyrinus to create continually disturbances among the brethren, while he himself took care subsequently, by knavish words, to attach both factions in good-will to himself. And, at one time, to those who entertained true opinions, he would in private24 allege that they held similar doctrines (with himself), and thus make them his dupes; while at another time he would act similarly towards those (who embraced) the tenets of Sabellius. But Callistus perverted Sabellius himself, and this, too, though he had the ability of rectifying this heretic’s error. For (at any time) during our admonition Sabellius did not evince obduracy; but as long as he continued alone with Callistus, he was wrought upon to relapse into the system of Cleomenes by this very Callistus, who alleges that he entertains similar opinions to Cleomenes. Sabellius, however, did not then perceive the knavery of Callistus; but he afterwards came to be aware of it, as I shall narrate presently.

Now Callistus brought forward Zephyrinus himself, and induced him publicly to avow the following sentiments: “I know that there is one God, Jesus Christ; nor except Him do I know any other that is begotten and amenable to suffering.” And on another occasion, when he would make the following statement: “The Father did not die, but the Son.” Zephyrinus would in this way continue to keep up ceaseless disturbance among the people. And we,25 becoming aware of his sentiments, did not give place to him, but reproved and withstood him for the truth’s sake. And he hurried headlong into folly, from the fact that all consented to his hypocrisy – we,25 however, did not do so – and called us worshippers of two gods, disgorging, independent of compulsion,26 the venom lurking within him. It would seem to us desirable to explain the life of this heretic, inasmuch as he was born about the same time with ourselves, in order that, by the exposure of the habits of a person of this description, the heresy attempted to be established by him may be easily known, and may perchance be regarded as silly, by those endued with intelligence. This Callistus became a “martyr” at the period when Fuscianus was prefect of Rome, and the mode of his “martyrdom” was as follows.27

Chap. VII. – The Personal History of Callistus; His Occupation as a Banker; Fraud on Carpophorus; Callistus Absconds; Attempted Suicide; Condemned to the Treadmill; Re-Condemnation by Order of the Prefect Fuscianus; Banished to Sardinia; Release of Callistus by the Interference of Marcion; Callistus Arrives at Rome; Pope Victor Removes Callistus to Antium; Return of Callistus on Victor’s Death; Zephyrinus Friendly to Him; Callistus Accused by Sabellius; Hippolytus’ Account of the Opinions of Callistus; the Callistian School at Rome, and Its Practices; This Sect in Existence in Hippolytus’ Time.

Callistus happened to be a domestic of one Carpophorus, a man of the faith belonging to the household of Caesar. To this Callistus, as being of the faith, Carpophorus committed no inconsiderable amount of money, and directed him to bring in profitable returns from the banking business. And he, receiving the money, tried (the experiment of) a bank in what is called the Piscina Publica.28 And in process of time were entrusted to him not a few deposits by widows and brethren, under the ostensive cause of lodging their money with Carpophorus. Callistus, however, made away with all (the moneys committed to him), and became involved in pecuniary difficulties. And after having practised such conduct as this, there was not wanting one to tell Carpophorus, and the latter stated that he would require an account from him. Callistus, perceiving these things, and suspecting danger from his master, escaped away by stealth, directing his flight towards the sea. And finding a vessel in Portus ready for a voyage, he went on board, intending to sail wherever she happened to be bound for. But not even in this way could he avoid detection, for there was not wanting one who conveyed to Carpophorus intelligence of what had taken place. But Carpophorus, in accordance with the information he had received, at once repaired to the harbour (Portus), and made an effort to hurry into the vessel after Callistus. The boat, however, was anchored in the middle of the harbour; and as the ferryman was slow in his movements, Callistus, who was in the ship, had time to descry his master at a distance. And knowing that himself would be inevitably captured, he became reckless of life; and, considering his affairs to be in a desperate condition, he proceeded to cast himself into the sea. But the sailors leaped into boats and drew him out, unwilling to come, while those on shore were raising a loud cry. And thus Callistus was handed over to his master, and brought to Rome, and his master lodged him in the Pistrinum.29

But as time wore on, as happens to take place in such cases, brethren repaired to Carpophorus, and entreated him that he would release the fugitive serf from punishment, on the plea of their alleging that Callistus acknowledged himself to have money lying to his credit with certain persons. But Carpophorus, as a devout man, said he was indifferent regarding his own property, but that he felt a concern for the deposits; for many shed tears as they remarked to him, that they had committed what they had entrusted to Callistus, under the ostensive cause of lodging the money with himself.30 And Carpophorus yielded to their persuasions, and gave directions for the liberation of Callistus. The latter, however, having nothing to pay, and not being able again to abscond, from the fact of his being watched, planned an artifice by which he hoped to meet death. Now, pretending that he was repairing as it were to his creditors, he hurried on their Sabbath-day to the synagogue of the Jews, who were congregated, and took his stand, and created a disturbance among them. They, however, being disturbed by him, offered him insult, and inflicted blows upon him, and dragged him before Fuscianus, who was prefect of the city. And (on being asked the cause of such treatment), they replied in the following terms: “Romans have conceded to us31 the privilege of publicly reading those laws of ours that have been handed down from our fathers. This person, however, by coming into (our place of worship), prevented (us so doing), by creating a disturbance among us, alleging that he is a Christian.” And Fuscianus happens at the time to be on the judgment-seat; and on intimating his indignation against Callistus, on account of the statements made by the Jews, there was not wanting one to go and acquaint Carpophorus concerning these transactions. And he, hastening to the judgment-seat of the prefect, exclaimed, “I implore of you, my lord Fuscianus, believe not thou this fellow; for he is not a Christian, but seeks occasion of death, having made away with a quantity of my money, as I shall prove.” The Jews, however, supposing that this was a stratagem, as if Carpophorus were seeking under this pretext to liberate Callistus, with the greater enmity clamoured against him in presence of the prefect. Fuscianus, however, was swayed by these Jews, and having scourged Callistus, he gave him to be sent to a mine in Sardinia.32

But after a time, there being in that place other martyrs, Marcia, a concubine of Commodus, who was a God-loving female, and desirous of performing some good work, invited into her presence33 the blessed Victor, who was at that time a bishop of the Church,34 and inquired of him what martyrs were in Sardinia. And he delivered to her the names of all, but did not give the name of Callistus, knowing the villanous acts he had ventured upon. Marcia,35 obtaining her request from Commodus, hands the letter of emancipation to Hyacinthus, a certain eunuch,36 rather advanced in life. And he, on receiving it, sailed away into Sardinia, and having delivered the letter to the person who at that time was governor of the territory, he succeeded in having the martyrs released, with the exception of Callistus. But Callistus himself, dropping on his knees, and weeping, entreated that he likewise might obtain a release. Hyacinthus, therefore, overcome by the captive’s importunity, requests the governor to grant a release, alleging that permission had been given to himself from Marcia37 (to liberate Callistus), and that he would make arrangements that there should be no risk in this to him. Now (the governor) was persuaded, and liberated Callistus also. And when the latter arrived at Rome, Victor was very much grieved at what had taken place; but since he was a compassionate man, he took no action in the matter. Guarding, however, against the reproach (uttered) by many, – for the attempts made by this Callistus were not distant occurrences, – and because Carpophorus also still continued adverse, Victor sends Callistus to take up his abode in Antium, having settled on him a certain monthly allowance for food. And after Victor’s death, Zephyrinus, having had Callistus as a fellow-worker in the management of his clergy, paid him respect to his own damage; and transferring this person from Antium, appointed him over the cemetery.38

And Callistus, who was in the habit of always associating with Zephyrinus, and, as I have previously stated, of paying him hypocritical service, disclosed, by force contrast, Zephyrinus to be a person able neither to form a judgment of things said, nor discerning the design of Callistus, who was accustomed to converse with Zephyrinus on topics which yielded satisfaction to the latter. Thus, after the death of Zephyrinus, supposing that he had obtained (the position) after which he so eagerly pursued, he excommunicated Sabellius, as not entertaining orthodox opinions. He acted thus from apprehension of me, and imagining that he could in this manner obliterate the charge against him among the churches, as if he did not entertain strange opinions.39 He was then an impostor and knave, and in process of time hurried away many with him. And having even venom imbedded in his heart, and forming no correct opinion on any subject,40 and yet withal being ashamed to speak the truth, this Callistus, not only on account of his publicly saying in the way of reproach to us, “Ye are Ditheists,” but also on account of his being frequently accused by Sabellius, as one that had transgressed his first faith, devised some such heresy as the following. Callistus alleges that the Logos Himself is Son, and that Himself is Father; and that though denominated by a different title, yet that in reality He is one indivisible spirit. And he maintains that the Father is not one person and the Son another, but that they are one and the same; and that all things are full of the Divine Spirit, both those above and those below. And he affirms that the Spirit, which became incarnate in the virgin, is not different from the Father, but one and the same. And he adds, that this is what has been declared by the Saviour: “Believest thou not that I am in the Father, and the Father in me?” (Joh_14:11) For that which is seen, which is man, he considers to be the Son; whereas the Spirit, which was contained in the Son, to be the Father. “For,” says (Callistus), “I will not profess belief in two Gods, Father and Son, but in one. For the Father, who subsisted in the Son Himself, after He had taken unto Himself our flesh, raised it to the nature of Deity, by bringing it into union with Himself, and made it one; so that Father and Son must be styled one God, and that this Person being one, cannot be two.” And in this way Callistus contends that the Father suffered along with the Son; for he does not wish to assert that the Father suffered, and is one Person, being careful to avoid blasphemy against the Father. (How careful he is!) senseless and knavish fellow, who improvises blasphemies in every direction, only that he may not seem to speak in violation of the truth, and is not abashed at being at one time betrayed into the tenet of Sabellius, whereas at another into the doctrine of Theodotus. 

The impostor Callistus, having ventured on such opinions, established a school of theology in antagonism to the Church, adopting the foregoing system of instruction. And he first invented the device of conniving with men in regard of their indulgence in sensual pleasures, saying that all had their sins forgiven by himself.41 For he who is in the habit of attending the congregation of any one else, and is called a Christian, should he commit any transgression; the sin, they say, is not reckoned unto him, provided only he hurries off and attaches himself to the school of Callistus. And many persons were gratified with his regulation, as being stricken in conscience, and at the same time having been rejected by numerous sects; while also some of them, in accordance with our condemnatory sentence, had been by us forcibly ejected from the Church. [Elucidation XII.] Now such disciples as these passed over to these followers of Callistus, and served to crowd his school. This one propounded the opinion, that, if a bishop was guilty of any sin, if even a sin unto death, (Joh_5:16) he ought not to be deposed. About the time of this man, bishops, priests, and deacons, who had been twice married, and thrice married, began to be allowed to retain their place among the clergy. If also, however, any one who is in holy orders should become married, Callistus permitted such a one to continue in holy orders as if he had not sinned.42 And in justification, he alleges that what has been spoken by the Apostle has been declared in reference to this person: “Who art thou that judgest another man’s servant?” (Rom_14:4) But he asserted that likewise the parable of the tares is uttered in reference to this one: “Let the tares grow along with the wheat;” (Mat_13:30) or, in other words, let those who in the Church are guilty of sin remain in it. But also he affirmed that the ark of Noe was made for a symbol of the Church, in which were both dogs, and wolves, and ravens, and all things clean and unclean; and so he alleges that the case should stand in like manner with the Church. And as many parts of Scripture bearing on this view of the subject as he could collect, be so interpreted.

And the hearers of Callistus being delighted with his tenets, continue with him, thus mocking both themselves as well as many others, and crowds of these dupes stream together into his school. Wherefore also his pupils are multiplied, and they plume themselves upon the crowds (attending the school) for the sake of pleasures which Christ did not permit. But in contempt of Him, they place restraint on the commission of no sin, alleging that they pardon those who acquiesce (in Callistus’ opinions). For even also he permitted females, if they were unwedded,43 and burned with passion at an age at all events unbecoming, or if they were not disposed to overturn their own dignity through a legal marriage, that they might have whomsoever they would choose as a bedfellow, whether a slave or free, and that a woman, though not legally married, might consider such a companion as a husband. Whence women, reputed believers, began to resort to drugs44 for producing sterility, and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth.45 Behold, into how great impiety that lawless one has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church! [Elucidation XIV.] And some, under the supposition that they will attain prosperity, concur with them. During the episcopate of this one, second baptism was for the first time presumptuously attempted by them. These, then, (are the practices and opinions which) that most astonishing Callistus established, whose school continues, preserving its customs and tradition, not discerning with whom they ought to communicate, but indiscriminately offering communion to all. And from him they have derived the denomination of their cognomen; so that, on account of Callistus being a foremost champion of such practices, they should be called Callistians.46

Chap. VIII. – Sect of the Elchasaites; Hippolytus’ Opposition to It.

The doctrine of this Callistus having been noised abroad throughout the entire world, a cunning man, and full of desperation, one called Alcibiades, dwelling in Apamea, a city of Syria, examined carefully into this business. And considering himself a more formidable character, and more ingenious in such tricks, than Callistus, he repaired to Rome; and he brought some book, alleging that a certain just man, Elchasai,47 had received this from Serae, a town of Parthia, and that he gave it to one called Sobiai. And the contents of this volume, he alleged, had been revealed by an angel whose height was 24 schoenoi, which make 96 miles, and whose breadth is 4 schoenoi, and from shoulder to shoulder 6 schoenoi; and the tracks of his feet extend to the length of three and a half schoenoi, which are equal to fourteen miles, while the breadth is one schoenos and a half, and the height half a schoenos. And he alleges that also there is a female with him, whose measurement, he says, is according to the standards already mentioned. And he asserts that the male (angel) is Son of God, but that the female is called Holy Spirit. By detailing these prodigies he imagines that he confounds fools, while at the same time he utters the following sentence: “that there was preached unto men a new remission of sins in the third year of Trajan’s reign.” And Elchasai determines the nature of baptism, and even this I shall explain. He alleges, as to those who have been involved in every description of lasciviousness, and filthiness, and in acts of wickedness, if only any of them be a believer, that he determines that such a one, on being converted, and obeying the book, and believing its contents, should by baptism receive remission of sins.

Elchasai, however, ventured to continue these knaveries, taking occasion from the aforesaid tenet of which Callistus stood forward as a champion. For, perceiving that many were delighted at this sort of promise, he considered that he could opportunely make the attempt just alluded to. And notwithstanding we offered resistance to this, and did not permit many for any length of time to become victims of the delusion.48 For we carried conviction to the people, when we affirmed that this was the operation of a spurious spirit, and the invention of a heart inflated with pride, and that this one like a wolf had risen up against many wandering sheep, which Callistus, by his arts of deception, had scattered abroad. But since we have commenced, we shall not be silent as regards the opinions of this man. And, in the first place, we shall expose his life, and we shall prove that his supposed discipline is a mere pretence. And next, I shall adduce the principal heads of his assertions, in order that the reader, looking fixedly on the treatises of this (Elchasai), may be made aware what and what sort is the heresy which has been audaciously attempted by this man.

Chap. IX. – Elchasai Derived His System from Pythagoras; Practised Incantations.

This Elchasai puts forward as a decoy a polity (authorized in the) Law, alleging that believers ought to be circumcised and live according to the Law, (while at the same time) he forcibly rends certain fragments from the aforesaid heresies. And he asserts that Christ was born a man in the same way as common to all, and that Christ was not for the first time on earth when born of a virgin, but that both previously and that frequently again He had been born and would be born. Christ would thus appear and exist among us from time to time, undergoing alterations of birth, and having his soul transferred from body to body. Now Elchasai adopted that tenet of Pythagoras to which I have already alluded. But the Elchasaites have reached such an altitude of pride, that even they affirm themselves to be endued with a power of foretelling futurity, using as a starting-point, obviously, the measures and numbers of the aforesaid Pythagorean art. These also devote themselves to the tenets of mathematicians, and astrologers, and magicians, as if they were true. And they resort to these, so as to confuse silly people, thus led to suppose that the heretics participate in a doctrine of power. And they teach certain incantations and formularies for those who have been bitten by dogs, and possessed of demons, and seized with other diseases; and we shall not be silent respecting even such practices of these heretics. Having then sufficiently explained their principles, and the causes of their presumptuous attempts, I shall pass on to give an account of their writings, through which my readers will become acquainted with both the trifling and godless efforts of these Elchasaites.

Chap. X. – Elchasai’s Mode of Administering Baptism; Formularies.

To those, then, that have been orally instructed by him, he dispenses baptism in this manner, addressing to his dupes some such words as the following: “If, therefore, (my) children,49 one shall have intercourse with any sort of animal whatsoever, or a male, or a sister, or a daughter, or hath committed adultery, or been guilty of fornication, and is desirous of obtaining remission of sins, from the moment that he hearkens to this book let him be baptized a second time in the name of the Great and Most High God, and in the name of His Son, the Mighty King. And by baptism let him be purified and cleansed, and let him adjure for himself those seven witnesses that have been described in this book – the heaven, and the water, and the holy spirits, and the angels of prayer,50 and the oil, and the salt, and the earth.” These constitute the astonishing mysteries of Elchasai, those ineffable and potent secrets which he delivers to deserving disciples. And with these that lawless one is not satisfied, but in the presence of two and three witnesses he puts the seal to his own wicked practices. Again expressing himself thus: “Again I say, O adulterers and adulteresses, and false prophets, if you are desirous of being converted, that your sins may be forgiven you, as soon as ever you hearken unto this book, and be baptized a second time along with your garments, shall peace be yours, and your portion with the just.” But since we have stated that these resort to incantations for those bitten by dogs and for other mishaps, we shall explain these. Now Elchasai uses the following formulary: “If a dog rabid and furious, in which inheres a spirit of destruction, bite any man, or woman, or youth, or girl, or may worry or touch them, in the same hour let such a one run with all their wearing apparel, and go down to a river or to a fountain wherever there is a deep spot. Let (him or her) be dipped with all their wearing apparel, and offer supplication to the Great and Most High God in faith of heart, and then let him thus adjure the seven witnesses described in this book: ‘Behold, I call to witness the heaven and the water, and the holy spirits, and the angels of prayer, and the oil, and the salt, and the earth. I testify by these seven witnesses that no more shall I sin, nor commit adultery, nor steal, nor be guilty of injustice, nor be covetous, nor be actuated by hatred, nor be scornful, nor shall I take pleasure in any wicked deeds.’ Having uttered, therefore, these words, let such a one be baptized with the entire of his wearing apparel in the name of the Mighty and Most High God.”

Chap. XI. – Precepts of Elchasai.

But in very many other respects he talks folly, inculcating the use of these sentences also for those afflicted with consumption, and that they should be dipped in cold water forty times during seven days; and he prescribes similar treatment for those possessed of devils. Oh inimitable wisdom and incantations gorged with powers!51 Who will not be astonished at such and such force of words? But since we have stated that they also bring into requisition astrological deceit, we shall prove this from their own formularies; for Elchasai speaks thus: “There exist wicked stars of impiety. This declaration has been now made by us, O ye pious ones and disciples: beware of the power of the days of the sovereignty of these stars, and engage not in the commencement of any undertaking during the ruling days of these. And baptize not man or woman during the days of the power of these stars, when the moon, (emerging) from among them, courses the sky, and travels along with them. Beware of the very day up to that on which the moon passes out from these stars, and then baptize and enter on every beginning of your works. But, moreover, honour the day of the Sabbath, since that day is one of those during which prevails (the power) of these stars. Take care, however, not to commence your works the third day from a Sabbath, since when three years of the reign of the emperor Trojan are again completed from the time that he subjected the Parthians to his own sway, – when, I say, three years have been completed, war rages between the impious angels of the northern constellations; and on this account all kingdoms of impiety are in a state of confusion.”

Chap. XII. – The Heresy of the Elchasaites a Derivative One.

Inasmuch as (Elchasai) considers, then, that it would be an insult to reason that these mighty and ineffable mysteries should be trampled under foot, or that they should be committed to many, he advises that as valuable pearls (Mat_7:6) they should be preserved, expressing himself thus: “Do not recite this account to all men, and guard carefully these precepts, because all men are not faithful, nor are all women straightforward.” Books containing these (tenets), however, neither the wise men of the Egyptians secreted in shrines, nor did Pythagoras, a sage of the Greeks, conceal them there. For if at that time Elchasai had happened to live, what necessity would there be that Pythagoras, or Thales, or Solon, or the wise Plato, or even the rest of the sages of the Greeks, should become disciples of the Egyptian priests, when they could obtain possession of such and such wisdom from Alcibiades, as the most astonishing interpreter of that wretched Elchasai? The statements, therefore, that have been made for the purpose of attaining a knowledge of the madness of these, would seem sufficient for those endued with sound mind. And so it is, that it has not appeared expedient to quote more of their formularies, seeing that these are very numerous and ridiculous. Since, however, we have not omitted those practices that have risen up in our own day, and have not been silent as regards those prevalent before our time, it seems proper, in order that we may pass through all their systems, and leave nothing untold, to state what also are the (customs) of the Jews, and what are the diversities of opinion among them, for I imagine that these as yet remain behind for our consideration. Now, when I have broken silence on these points, I shall pass on to the demonstration of the Doctrine of the Truth, in order that, after the lengthened argumentative straggle against all heresies, we, devoutly pressing forward towards the kingdom’s crown, and believing the truth, may not be unsettled.

Chap. XIII. – The Jewish Sects.

Originally there prevailed but one usage52 among the Jews; for one teacher was given unto them by God, namely Moses, and one law by this same Moses. And there was one desert region and one Mount Sinai, for one God it was who legislated for these Jews. But, again, after they had crossed the river Jordan, and had inherited by lot the conquered country, they in various ways rent in sunder the law of God, each devising a different interpretation of the declarations made by God. And in this way they raised up for themselves teachers, (and) invented doctrines of an heretical nature, and they continued to advance into (sectarian) divisions. Now it is the diversity of these Jews that I at present propose to explain. But though for even a considerable time they have been rent into very numerous sects, yet I intend to elucidate the more principal of them, while those who are of a studious turn will easily become acquainted with the rest. For there is a division amongst them into three sorts;53 and the adherents of the first are the Pharisees, but of the second the Sadducees, while the rest are Essenes. These practise a more devotional life, being filled with mutual love, and being temperate. And they turn away from every act of inordinate desire, being averse even to hearing of things of the sort. And they renounce matrimony, but they take the boys of others, and thus have an offspring begotten for them. And they lead these adopted children into an observance of their own peculiar customs, and in this way bring them up and impel them to learn the sciences. They do not, however, forbid them to marry, though themselves refraining from matrimony. Women, however, even though they may be disposed to adhere to the same course of life,54 they do not admit, inasmuch as in no way whatsoever have they confidence in women.

Chap. XIV. – The Tenets of the Esseni.

And they despise wealth, and do not turn away from sharing their goods with those that are destitute. No one amongst them, however, enjoys a greater amount of riches than another. For a regulation with them is, that an individual coming forward to join the sect must sell his possessions, and present the price of them to the community. And on receiving the money, the head of the order distributes it to all according to their necessities. Thus there is no one among them in distress. And they do not use oil, regarding it as a defilement to be anointed. And there are appointed overseers, who take care of all things that belong to them in common, and they all appear always in white clothing.

Chap. XV. – The Tenets of the Esseni Continued.

But there is not one city of them, but many of them settle in every city. And if any of the adherents of the sect may be present from a strange place, they consider that all things are in common for him, and those whom they had not previously known they receive as if they belonged to their own household and kindred. And they traverse their native land, and on each occasion that they go on a journey they carry nothing except arms. And they have also in their cities a president, who expends the moneys collected for this purpose in procuring clothing and food for them. And their robe and its shape are modest. And they do not own two cloaks, or a double set of shoes; and when those that are in present use become antiquated, then they adopt others. And they neither buy nor sell anything at all; but whatever any one has he gives to him that has not, and that which one has not he receives.

Chap. XVI. – The Tenets of the Esseni Continued.

And they continue in an orderly manner, and with perseverance pray from early dawn, and they do not speak a word unless they have praised God in a hymn. And in this way they each go forth and engage in whatever employment they please; and after having worked up to the fifth hour they leave off. Then again they come together into one place, and encircle themselves with linen girdles, for the purpose of concealing their private parts. And in this manner they perform ablutions in cold water; and after being thus cleansed, they repair together into one apartment, – now no one who entertains a different opinion from themselves assembles in the house, – and they proceed to partake of breakfast. And when they have taken their seats in silence, they set down loaves in order, and next some one sort of food to eat along with the bread, and each receives from these a sufficient portion. No one, however, tastes these before the priest utters a blessing,55 and prays over the food. And after breakfast, when he has a second time offered up supplication, as at the beginning, so at the conclusion of their meal they praise God in hymns. Next, after they have laid aside as sacred the garments in which they have been clothed while together taking their repast within the house – (now these garments are linen) – and having resumed the clothes which they had left in the vestibule, they hasten to agreeable occupations until evening. And they partake of supper, doing oil things in like manner to those already mentioned. And no one will at any time cry aloud, nor will any other tumultuous voice be heard. But they each converse quietly, and with decorum one concedes the conversation to the other, so that the stillness of those within the house appears a sort of mystery to those outside. And they are invariably sober, eating and drinking all things by measure.

Chap. XVII. – The Tenets of the Esseni Continued.

All then pay attention to the president; and whatever injunctions he will issue, they obey as law. For they are anxious that mercy and assistance be extended to those that are burdened with toil. And especially they abstain from wrath and anger, and all such passions, inasmuch as they consider these to be treacherous to man. And no one amongst them is in the habit of swearing; but whatever any one says, this is regarded more binding than an oath. If, however, one will swear, he is condemned as one unworthy of credence. They are likewise solicitous about the readings of the law and prophets; and moreover also, if there is any treatise of the faithful, about that likewise. And they evince the utmost curiosity concerning plants and stones, rather busying themselves as regards the operative powers of these, saying that these things were not created in vain.

Chap. XVIII. – The Tenets of the Esseni Continued.

But to those who wish to become disciples of the sect, they do not immediately deliver their rules, unless they have previously tried them. Now for the space of a year they set before (the candidates) the same food, while the latter continue to live in a different house outside the Essenes’ own place of meeting. And they give (to the probationists) a hatchet and the linen girdle, and a white robe. When, at the expiration of this period, one affords proof of self-control, he approaches nearer to the sect’s method of living, and he is washed more purely than before. Not as yet, however, does he partake of food along with the Essenes. For, after having furnished evidence as to whether he is able to acquire self-control, – but for two years the habit of a person of this description is on trial, – and when he has appeared deserving, he is thus reckoned amongst the members of the sect. Previous, however, to his being allowed to partake of a repast along with them, he is bound under fearful oaths. First, that he will worship the Divinity; next, that he will observe just dealings with men, and that he will in no way injure any one, and that he will not hate a person who injures him, or is hostile to him, but pray for them. He likewise swears that he will always aid the just, and keep faith with all, especially those who are rulers. For, they argue, a position of authority does not happen to any one without God. And if the Essene himself be a ruler, he swears that he will not conduct himself at any time arrogantly in the exercise of power, nor be prodigal, nor resort to any adornment, or a greater state of magnificence than the usage permits. He likewise swears, however, to be a lover of truth, and to reprove him that is guilty of falsehood, neither to steal, nor pollute his conscience for the sake of iniquitous gain, nor conceal aught from those that are members of his sect, and to divulge nothing to others, though one should be tortured even unto death. And in addition to the foregoing promises, he swears to impart to no one a knowledge of the doctrines in a different manner from that in which he has received them himself.

Chap. XIX. – The Tenets of the Esseni Continued.

With oaths, then, of this description, they bind those who come forward. If, however, any one may be condemned for any sin, he is expelled from the order; but one that has been thus excommunicated sometimes perishes by an awful death. For, inasmuch as he is bound by the oaths and rites of the sect, he is not able to partake of the food in use among other people. Those that are excommunicated, occasionally, therefore, utterly destroy the body through starvation. And so it is, that when it comes to the last the Essenes sometimes pity many of them who are at the point of dissolution, inasmuch as they deem a punishment even unto death, thus inflicted upon these culprits, a sufficient penalty.

Chap. XX. – The Tenets of the Esseni Concluded.

But as regards judicial decisions, the Essenes are most accurate and impartial. And they deliver their judgments when they have assembled together, numbering at the very least one hundred; and the sentence delivered by them is irreversible. And they honour the legislator next after God; and if any one is guilty of blasphemy against this framer of laws, he is punished. And they are taught to yield obedience to rulers and elders; and if ten occupy seats in the same room, one of them will not speak unless it will appear expedient to the nine. And they are careful not to spit out into the midst of persons present, and to the right hand. They are more solicitous, however, about abstaining from work on the Sabbath-day than all other Jews. For not only do they prepare their victuals for themselves one day previously, so as not (on the Sabbath) to kindle a fire, but not even would they move a utensil from one place to another (on that day), nor ease nature; nay, some would not even rise from a couch. On other days, however, when they wish to relieve nature, they dig a hole a foot long with the mattock, – for of this description is the hatchet, which the president in the first instance gives those who come forward to gain admission as disciples, – and cover (this cavity) on all sides with their garment, alleging that they do not necessarily56 insult the sunbeams. They then replace the upturned soil into the pit; and this is their practice,57 choosing the more lonely spots. But after they have performed this operation, immediately they undergo ablution, as if the excrement pollutes them.

FOOTNOTES

1 Or, “fruitless;” or, “unmeaning.”

2 [Elucidation IV.]

3 [1Co_11:19. These terrible confusions were thus foretold. Note the remarkable feeling, the impassioned tone, of the Apostle’s warning in Act_20:28-31.]

4 [The Philosophumena, therefore, responds to the Apostle’s warnings. Col_2:8; 1Ti_6:20; Gal_4:3, Gal_4:9; Col_2:20]

5 See Fragments of Hippolytus’ Works (p. 235 et seq.), edited by Fabricus; Theodoret, Haer. Fab. iii. 3; Epiphanius, Haer. lvii.; and Philastrius, Haeret., liv. Theodoret mentions Epigonus and Cleomenes, and his account is obviously adopted by Hippolytus.

6 [Note the emphasis and repeated statement with which our author dwells on this painful charge.]

7 [Ὁ Σκοτεινός, because he maintained the darkest system of sensual philosophy that ever shed night over the human intellect. – T. Lewis in Plato against the Atheists, p. 156; Elucidation VII.]

8 [Note the use of this phrase, “Imagine themselves, etc.,” as a specialty of our author’s style. See cap. ii. supra; Elucidation VIII.]

9 This addition seems necessary from Stobaeus’ account of Heraclitus. (See Eclog. Phys., i. 47, where we have Heraclitus affirming that “unity is from plurality, and plurality from unity;” or, in other words, “that all things are one.”)

10 Dr. Wordsworth for δίκαιον suggests εἰκαῖον, i.e., “but that the Deity is by chance.” There is some difficulty arriving at the correct text, and consequently the meaning of Hippolytus’ extracts from Heraclitus. The Heraclitean philosophy is explained by Stobaeus, already mentioned. See likewise Bernays’ “Critical Epistle” in Bunsen’s Analect Ante-Nicen. (vol. iii. p. 331 et seq. of Hippolytus and his Age), and Schleiermacher in Museum der Alterthumswissenschaft, t. i p. 408 et seq.

11 παλίντροπος. Miller suggests παλίντονος, the word used by Plutarch (De Isid. et Osirid., p. 369, ed. Xyland) in recounting Heraclitus’ opinion. Παλίντονος, referring to the shape of the bow, means “reflex” or “unstrung,” or it may signify “clanging,” that is, as a consequence of its being well bent back to wing a shaft.

12 Compare Aristotle’s Rhet., iii. 5, and Sextus Empiricus, Adv. Math., lib. vii. p. 152, ed. Aurel, 1621.

13 See Lucian. Vit. Auct., vol. i. p. 554, ed. Hemsterh.

14 This word seems necessary, see Plutarch, De Procreat. animae, c. xxvii.

15 This is a well-known anecdote in the life of Homer. See Coleridge’s Greek Poets – Homer. [The unsavoury story is decently given by Henry Nelson Coleridge in this work, republished. Boston: James Munroe & Colossians., 1842.]

16 See Theogon., v. 123 et seq., v. 748 et seq.

17 Γναφέων: some read γναφειῳ, i.e., a fuller’s soap. The proper reading, however, is probably γνάφω, i.e., a carder’s comb. Dr. Wordsworth’s text has γραφέων and ἐν τῷ γραφείῳ, and he translates the passage thus: “The path,” says he, “of the lines of the machine called the screw is both straight and crooked, and the revolution in the graving-tool is both straight and crooked.”

18 See Diogenes, Laertius, ix. 8.

19 Plato, Clemens Alexandrinus [vol. ii. p. 384, this series], and Sextus Empiricus notice this doctrine of Heraclitus.

20 Ἐνθάδε ἔοντας: some read, ἔνθα θεὸν δεῖ, i.e., “God must arise and become the guardian,” etc. The rendering in the text is adopted by Bernays and Bunsen.

21 Or, “as commingled kinds of incense each with different names, but denominated,” etc.

22 Dr. Wordsworth reads ὃ νομίζεται, and translates the passage thus: “But they undergo changes, as perfumes do, when whatever is thought agreeable to any individual is mingled with them.”

23 Hippolytus repeats this opinion is his summary in book x. (See Theodoret, Haer. Fab., iii. 3.)

24 The ms. reads καθ ̓ ἡδίαν, obviously corrupt. Dr. Wordsworth suggests κατ ̓ ίδίαν, i.e., “he, under the pretext of arguing with them, deluded them.”

25 It is to be noticed how the plural number is observed in this account, as keeping before as keeping before the reader’s mind the episcopal office of him who was thus exercising high ecclesiastical authority. [Elucidation XI.]

26 Or, “with violence.”

27 Hippolytus is obviously sneering at the martyrdom of Callistus, who did not in reality suffer or die for the truth. Nay, his condemnation before Fuscianus enabled Callistus to succeed entirely in his plans for worldly advancement. [The martyrdom of Callistus, so ludicrous in the eyes of our author, is doctrine in the Roman system. This heretic figures as a saint, and has his festival on the 14th of October. Maxima veneratione colitur, says the Roman Breviary.]

28 The Latin name is written by Hippolytus in Greek letters, and means “the public fish-market.” The Piscina, one of the fourteen quarters of Rome, was the resort of money-dealers.

29 The Pistrinum was the domestic treadmill of the Roman slaveholders.

30 [An influence illustrative of the touching sense of moral obligation given in 2Ki_6:5]

31 See Josephus, Antiq., xiv, 10.

32 The air of Sardinia was unwholesome, if not pestilential; and for this reason, no doubt, it was selected as a place of exile for martyrs. Hippolytus himself, along with the Roman bishop Pontianus, was banished thither. See Introductory Notice.

33 Marcia’s connection with the emperor would not seem very consistent with the Christian character which Hippolytus gives her. Dr. Wordsworth supposes that Hippolytus speaks ironically in the case of Marcia, as well as of Hyacinthus and Carpophorus. [I do not see the evidence of this. Poor Marcia, afterwards poisoned by the wretch who degraded her, was a heathen who under a little light was awakening to some sense of duty, like the woman of Samaria, Joh_4:19]

34 [Note this expression in contrast with subsequent claims to be the “Universal Bishop.”]

35 See Dio Cassius, lxxii. 4. [See vol. 2. p. 604, this series.]

36 Or, “a presbyter, though an eunuch,” thus indicating the decay of ecclesiastical discipline.

37 Or, “that Marcia had been brought up by him.” [See what Bunsen has to say (vol. i. pp. 126, 127, and note) upon this subject, about which we know very little.]

38 The cemetery of Callistus was situated in the Via Appia. [The catacombs near the Church of St. Sebastian still bear the name of this unhappy man, and give incidental corroboration to the incident.]

39 [Here Wordsworth’s note is valuable, p. 80. Callistus had doubtless sent letters to announce his consecration to other bishops, as was customary, and had received answers demanding proofs of his orthodoxy. See my note on the intercommunion of primitive bishops, vol. 2. p. 12, note 53: also on the Provincial System, vol. 4. pp. 111, 114. Also Cyprian, this vol. passim.]

40 εὐθέως μηδὲν: Scott reads εὐθέος μηδὲν. Dr. Wordsworth translates the words thus: “having no rectitude of mind.”

41 [Here is a very early precedent for the Taxa Paenitontiaria, of which we see Bramhall. vol. pp. 56, 180; ii. pp. 445, 446].

42 [Elucidation XIII. And on the marriage of the clergy, vol. 4. p. 49, this series.]

43 This passage, of which there are different readings has been variously interpreted. The rendering followed above does probably less violence to the text than others proposed. The variety of meaning generally turns on the word ἐναξία in Miller’s text. Bunsen alters it into ἐν ἀξίᾳ … ἡλικίᾳ, i.e., were inflamed at a proper age. Dr. Wordsworth reads ήλικιώτῃ … ἀναξίῳ, i.e., an unworthy comrade. Roeper reads ἡλικίᾳ … ἀναξίου, i.e., in the bloom of youth were enamoured with one undeserving of their choice.

44 Dr. Wordsworth places περιδεσμεῖσθαι in the first sentence, and translates thus: “women began to venture to bandage themselves with ligaments to produce abortion, and to deal with drugs in order to destroy what was conceived.”

45 [The prescience of Hermas and Clement is here illustrated. See vol. 2. pp. 9, 32, 279, 597, etc.]

46 [Bunsen, i. 115. Elucidation XV.]

47 See Eusebius, Hist Ecclesiast., vi. 38; Epiphanius, Haer., xix.; and Theodoret, Haer. Fab. ii. 7.

48 For πλανηθῆναι Dr. Wordsworth reads πλατυνθῆναι, i.e., did not suffer the heresy to spread wide.

49 Roeper reads τέκνῳ, i.e., if any one is guilty of an unnatural crime.

50 [Concerning angels of repentance, etc., see Hermas, vol. 2. pp. 19, 24, 26.]

51 Miller suggests the singular number (δυνάμεως).

52 Or, “nation.”

53 See Josephus, De Bell. Judaic., ii. 8 from whom Hippolytus seems to have taken his account of the Jewish sects, except, as Schneidewin remarks, we suppose some other writer whom Josephus and Hippolytus themselves followed. The Abbe Cruice thinks that the author followed by Hippolytus was not Josephus, but a Christian writer of the first century, who derived his materials from the Jewish historian. Hippolytus’ text sometimes varies from the text of Josephus, as well as of Porphyry, who has taken excerpts from Josephus’ work.

54 Or, “choice.”

55 [The Essenes practiced many pious and edifying rites; and this became Christian usage, after our Lord’s example. Mat_14:19; 1Ti_4:3-5.]

56 [Query, unnecessarily? This seems the sense required.]

57 [Deu_23:13. The very dogs scratch earth upon their ordure; and this ordinance of decency is in exquisite consistency with the modesty of nature, against which Christians should never offend.]

Part I. – Exegetical. (Cont.)

Fragments from Commentaries on Various Books of Scripture. (Cont.)

On Proverbs.

III.

 Scholia on Daniel.94

Dan_1:1. “In the third year of the reign of Jehoiakim.” The Scripture narrates these things, with the purpose of intimating the second captivity of the people, when Jehoiakim and the three youths with him, together with Daniel, were taken captive and carried off.

Dan_1:2. “And the Lord gave,” etc. These words, “and the Lord gave,” are written, that no one, in reading the introduction to the book, may attribute their capture to the strength of the captors and the slackness of their chief. And it is well said. “with part,” for the deportation was for the correction, not the ruin, of the whole nation, that there might be no misapplication of the cause.

Dan_1:8. “And Daniel purposed in his heart.” Oh, blessed are they who thus kept the covenant of the fathers, and transgressed not the law given by Moses, but feared the God proclaimed by him. These, though captives in a strange land, were not seduced by delicate meats, nor were they slaves to the pleasures of wine, nor were they caught by the bait of princely glory. But they kept their mouth holy and pure, that pure speech might proceed from pure mouths, and praise with such (mouths) the heavenly Father. 

Dan_1:12. “Prove now thy servants.” They teach that it is not earthly meats that give to men their beauty and strength, but the grace of God bestowed by the Word. “And after a little.” Thou hast seen the incorruptible faith of the youths, and the unalterable fear of God. They asked an interval of ten days, to prove therein that man cannot otherwise find grace with God than by believing the word preached by the Lord.

Dan_1:19. “And among them all, was found none like Daniel.” These men, who were proved faithful witnesses in Babylon, were led by the Word in all wisdom, that by their means the idols of the Babylonians should be put to shame, and that Nebuchadnezzar should be overcome by three youths, and that by their faith the fire in the furnace should be kept at bay, and the desire of the wicked elders (or chiefs) proved vain.

Dan_2:3. “I have dreamed a dream.” The dream, then, which was seen by the king was not an earthly dream, so that it might be interpreted by the wise of the world; but it was a heavenly dream, fulfilled in its proper times, according to the counsel and foreknowledge of God. And for this reason it was kept secret from men who think of earthly things, that to those who seek after heavenly things heavenly mysteries might be revealed. And, indeed, there was a similar case in Egypt in the time of Pharaoh and Joseph.

Dan_2:5. “The thing is gone from me.” For this purpose was the vision concealed from the king, that he who was chosen of God., viz., Daniel, might be shown to be a prophet. For when things concealed from some are revealed by an other, he who tells them is of necessity shown to be a prophet.

Dan_2:10. “And they say, There is not a man.” Whereas, therefore, they declared it to be impossible that what was asked by the king should be told by man; God showed them, that what is impossible with man is possible with God.

Dan_2:14. “Arioch, the captain of the king’s guard” (literally, “the chief slaughterer or cook”). For as the cook slays all animals and cooks them, of a similar nature was his occupation. And the rulers of the world slay men, butchering them like brute beasts.

Dan_2:23. “Because Thou hast given me wisdom and might.” We ought therefore to mark the goodness of God, how He straightway reveals and shows (Himself) to the worthy, and to those that fear Him, fulfilling their prayers and supplications, as the prophet says: “Who is wise, and he shall understand these things? and prudent, and he shall know them?” (Hos_14:9)

Dan_2:27. “Cannot the wise men, the magicians.” He instructs the king not to seek an explanation of heavenly mysteries from earthly men, for they shall be accomplished in their due time by God.

Dan_2:29. “As for thee, O king, thy thoughts.” For the king, on making himself master of the land of Egypt, and getting hold of the country of Judea, and carrying off the people, thought upon his bed what should be after these things; and He who knows the secrets of all, and searcheth the thoughts of the hearts, revealed to him by means of the image the things that were to be. And He hid from him the vision, in order that the counsels of God might not be interpreted by the wise men of Babylon, but that by the blessed Daniel, as a prophet of God, things kept secret from all might be made manifest.

Dan_2:31. “Behold a great image.” How, then, should we not mark the things prophesied of old in Babylon by Daniel, and now yet in the course of fulfilment in the world? For the image shown at that time to Nebuchadnezzar furnished a type of the whole world. In these times the Babylonians were sovereign over all, and these were the golden head of the image. And then, after them, the Persians held the supremacy for 245 years, and they were represented by the silver. Then the Greeks had the supremacy, beginning with Alexander of Macedon, for 300 years, so that they were the brass. After them came the Romans, who were the iron legs of the image, for they were strong as iron. Then (we have) the toes of clay and iron, to signify the democracies that were subsequently to rise, partitioned among the ten toes of the image, in which shall be iron mixed with clay.

Dan_2:31. “Thou sawest,” etc. Apollinaris on this: He looked, and behold, as it were, an image. For it did not appear to him as an actual object, presented to the view of an onlooker, but as an image or semblance. And while it contains in it many things together, that is in such a way that it is not really one, but manifold. For it comprised a summary of all kingdoms; and its exceeding splendour was on account of the glory of the kings, and its terrible appearance on account of their power. Eusebius Pumphili, and Hippolytus the most holy bishop of Rome, compare the dream of Nebuchadnezzar now in question with the vision of the prophet Daniel. Since these have given a different interpretation of this vision now before us in their expositions, deemed it necessary to transcribe what is said by Eusebius of Caesarea, who bears the surname Pomphili, in the 15th book of his Gospel Demonstration;95 for he expounds the whole vision in these terms: “I think that this (i.e., the vision of Nebuchadnezzar) differs in nothing from the vision of the prophet. For as the prophet saw a great sea, so the king saw a great image. And again, as the prophet saw four beasts, which he interpreted as four kingdoms, so the king was given to understand four kingdoms under the gold, and silver, and brass, and iron. And again, as the prophet saw the division of the ten horns of the last beast, and three horns broken by one; so the king, in like manner, saw in the extremities of the image one part iron and another clay. And besides this, as the prophet, after the vision of the four kingdoms, saw the Son of man receive dominion, and power, and a kingdom; so also the king thought he saw a stone smite the whole image, and become a great mountain and fill the sea. And rightly so. For it was quite consistent in the king, whose view of the spectacle of life was so false, and who admired the beauty of the mere sensible colours, so to speak, in the picture set up to view, to liken the life of all men to a great image; but (it became) the prophet to compare the great and mighty tumult of life to a mighty sea. And it was fitting that the king, who prized the substances deemed precious among men, gold, and silver, and brass, and iron, should liken to these substances the kingdoms that held the sovereignty at different times in the life of men; but that the prophet should describe these same kingdoms under the likeness of beasts, in accordance with the manner of their rule. And again, the king – who was puffed up, as it seems, in his own conceit, and plumed himself on the power of his ancestors – is shown the vicissitude to which affairs are subject, and the end destined for all the kingdoms of earth, with the view of teaching him to lay aside his pride in himself, and understand that there is nothing stable among men, but only that which is the appointed end of all things – the kingdom of God. For after the first kingdom of the Assyrians, which was denoted by the gold, there will be the second kingdom of the Persians, expressed by the silver; and then the third kingdom of the Macedonians, signified by the brass; and after it, the fourth kingdom of the Romans will succeed, more powerful than those that went before it; for which reason also it was likened to iron. For of it is said: “And the fourth kingdom shall be strong as iron; as iron breaketh and subdueth all things, so shall it break and subdue all things.” And after all these kingdoms which have been mentioned, the kingdom of God is represented by the stone that breaks the whole image. And the prophet, in conformity with this, does not see the kingdom which comes at the end of all these things, until he has in order described the four dominions mentioned under the four beasts. And I think that the visions shown, both to the king and to the prophet, were visions of these four kingdoms alone, and of none others, because by these the nation of the Jews was held in bondage from the times of the prophet.”

Dan_2:33. “His feet,” etc. Hippolytus: In the vision of the prophet, the ten horns are the things that are yet to be.

Dan_2:34. “Thou sawest till that a stone was cut.” Thou sawest, as it were, a stone cut without hands, and smiting the image upon its feet. For the human kingdom was decisively separated from the divine; with reference to which it is written, “as it were cut.” The stroke, however, smites the extremities, and in these it broke all dominion that is upon earth.

Dan_2:45. “And the dream is certain,” That no one, therefore, may have any doubt whether the things announced shall turn out so or not, the ‘prophet has confirmed them with the words, “And the dream is certain, and the interpretation thereof sure;” I have not erred in the interpretation of the vision.

Dan_2:46. “Then king Nebuchadnezzar fell upon his face.” Nebuchadnezzar hearing these things, and being put in remembrance of his vision, knew that what was spoken by Daniel was true. How great is the power of the grace of God, beloved, that one who a little before was doomed to death with the other wise men of Babylon, should now be worshipped by the king, not as man, but as God! “He commanded that they should offer manaa”96 (i.e., in Chaldee, “oblation”) “and sweet odours unto him.” Of old, too, the Lord made a similar announcement to Moses, saying, “See, I have made thee a god to Pharaoh;” (Exo_7:1) in order that, on account of the signs wrought by him in the land of Egypt, Moses might no longer be reckoned a man, but be worshipped as a god by the Egyptians.

Dan_2:48. “Then the king made Daniel a great man.” For as he had humbled himself, and presented himself as the least among all men, God made him great, and the king established him as ruler over the whole land of Babylon. Just as also Pharaoh did to Joseph, appointing him then to be ruler over the whole laud of Egypt.

Dan_2:49. “And Daniel requested,” etc. For as they had united with Daniel in prayer to God that the vision might be revealed to him, so Daniel, when he obtained great honour from the king, made mention of them, explaining to the king what had been done by them, in order that they also should be deemed worthy of some honour as fellow-seers and worshippers of God. For when they asked heavenly things from the Lord, they received also earthly things from the king. 

Dan_3:1. “In the eighteenth year,” etc. (These words are wanting in the Vulgate, etc.) A considerable space of time having elapsed, therefore, and the eighteenth year being now in its course, the king, calling to mind his vision, “made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits.” For as the blessed Daniel, in interpreting the vision, had answered the king, saying, “Thou art this head of gold in the image,” the king, being puffed up with this address, and elated in heart, made a copy of this image, in order that he might be worshipped by all as God.

Dan_3:7. “All the people fell.” Some (did so) because they feared the king himself; but all (or “most”), because they were idolaters, obeyed the word commanded by the king.

Dan_3:16. “Shadrach, Meshach, and Abednego answered,” etc. These three youths are become an example to all faithful men, inasmuch as they did not fear the crowd of satraps, neither did they tremble when they heard the king’s words, nor did they shrink when they saw the flame of the blazing furnace, but deemed all men and the whole world as nought, and kept the fear of God alone before their eyes. Daniel, though he stood at a distance and kept silence, encouraged them to be of good cheer as he smiled to them. And be rejoiced also himself at the witness they bore, understanding, as he did, that the three youths would receive a crown in triumph over the devil.

Dan_3:19. “And commanded that they should heat the furnace one seven times more.” He bids the vast furnace be heated one seven times more, as if he were already overcome by them. In earthly things, then, the king was superior; but in faith toward God the three youths were superior. Tell me, Nebuchadnezzar, with what purpose you order them to be cast into the fire bound? Is it lest they might escape, if they should have their feet unbound, and thus be able to extinguish the fire? But thou doest not these things of thyself, but there is another who worketh these things by thy means.

Daniel 3:47.97 “And the flame streamed forth.” The fire, he means, was driven from within by the angel, and burst forth outwardly. See how even the fire appears intelligent, as if it recognised and punished the guilty. For it did not touch the servants of God, but it consumed the unbelieving and impious Chaldeans. Those who were within were besprinkled with a (cooling) dew by the angel, while those who thought they stood in safety outside the furnace were destroyed by the fire. The men who cast in the youths were burned by the flame, which caught them on all sides, as I suppose, when they went to bind the youths.

Daniel 3:92, LXX (Dan_3:25). “And the form of the fourth is like the Son of God.” Tell me, Nebuchadnezzar, when didst thou see the Son of God, that thou shouldst confess that this is the Son of God? And who pricked thy heart, that thou shouldst utter such a word? And with what eyes wert thou able to look into this light? And why was this manifested to thee alone, and to none of the satraps about thee? But, as it is written, “The heart of a king is in the hand of God:” the hand of God is here, whereby the Word pricked his heart, so that he might recognise Him in the furnace, and glorify Him. And this idea of ours is not without good ground. For as the children of Israel were destined to see God in the world, and yet not to believe on Him, the Scripture showed beforehand that the Gentiles would recognise Him incarnate, whom, while not incarnate, Nebuchadnezzar saw and recognised of old in the furnace, and acknowledged to be the Son of God.

Daniel 3:93, LXX (Dan_3:26). “And he said, Shadrach, Meshach, and Abednego.” The three youths he thus called by name. But he found no name by which to call the fourth. For He was not yet that Jesus born of the Virgin.

Daniel 3:97, LXX (Dan_3:30). “Then the king promoted,” etc. For as they honoured God by giving themselves up to death, so, too, they were themselves honoured not only by God, but also by the king. And they taught strange and foreign nations also to worship God.

Dan_7:1. “And he wrote the dream.” The things, therefore, which were revealed to the blessed prophet by the Spirit in visions, these he also recounted fully for others, that he might not appear to prophesy of the future to himself alone, but might be proved a prophet to others also, who wish to search the divine Scriptures.

Dan_7:2. “And behold the four winds.” He means created existence in its fourfold division.

Dan_7:3. “And four great beasts.” As various beasts then were shown to the blessed Daniel, and these different from each other, we should understand that the truth of the narrative deals not with certain beasts, but, under the type and image of different beasts, exhibits the kingdoms that have risen in this world in power over the race of man. For by the great sea he means the whole world.

Dan_7:4. “Till the wings thereof were plucked.” For this happened in reality in the time of Nebuchadnezzar, as has been shown in the preceding book. And he bears witness directly that this very thing was fulfilled in himself; for he was driven out of the kingdom, and stripped of his glory, and of the greatness which he formerly possessed. “And after a little:” the words, “It was made stand upon the feet as a man, and a man’s heart was given to it,” signify that Nebuchadnezzar, when he humbled himself, and acknowledged that he was but a man, in subjection under the power of God, and made supplication to the Lord, found mercy with Him, and was restored to his own kingdom and honour.

Dan_7:5. “A second beast like to a bear.” To represent the kingdom of the Persians. “And it had three ribs.” The three nations he calls three ribs. The meaning, therefore, is this: that beast had the dominion, and these others under it were the Medes, Assyrians, and Babylonians. “And they said thus to it, Arise, devour.” For the Persians arising in these times, devastated every land, and made many men subject to them, and slew them. For as this beast, the bear, is a foul animal, and carnivorous, tearing with claws and teeth, such also was the kingdom of the Persians, who held the supremacy for two hundred and thirty years.

Dan_7:6. “And, lo, another beast like a leopard.” In mentioning a leopard, he means the kingdom of the Greeks, over whom Alexander of Macedon was king. And he likened them to a leopard, because they were quick and inventive in thought, and bitter in heart, just as that animal is many-coloured in appearance, and quick in wounding and in drinking man’s blood.

“The beast had also four heads.” When the kingdom of Alexander was exalted, and grew, and acquired a name over the whole world, his kingdom was divided into four principalities. For Alexander, when near his end, partitioned his kingdom among his four comrades of the same race, viz., “Seleucus, Demetrius, Ptolemy, and Philip;” and all these assumed crowns, as Daniel prophesies, and as it is written in the first book of Maccabees.

Dan_7:7. “And behold a fourth beast.” Now, that there has arisen no other kingdom after that of the Greeks except that which stands sovereign at present, is manifest to all. This one has iron teeth, because it subdues and reduces all by its strength, just as iron does. And the rest it did tread with its feet, for there is no other kingdom remaining after this one, but from it will spring ten horns.

“And it had ten horns.” For as the prophet said already of the leopard, that the beast had four heads, and that was fulfilled, and Alexander’s kingdom was divided into four principalities, so also now we ought to look for the ten horns which are to spring from it, when the time of the beast shall be fulfilled, and the little horn, which is Antichrist, shall appear suddenly in their midst, and righteousness shall be banished from the earth, and the whole world shall reach its consummation. So that we ought not to anticipate the counsel of God, but exercise patience and prayer, that we fall not on such times. We should not, however, refuse to believe that these things will come to pass. For if the things which the prophets predicted in former times have not been realized, then we need not look for these things. But if those former things did happen in their proper seasons, as was foretold, these things also shall certainly be fulfilled.

Dan_7:8. “I considered the horns.” That is to say, I looked intently at the beast, and was astonished at everything about it, but especially at the number of the horns. For the appearance of this beast differed from that of the other beasts in kind.

Dan_7:13 “And came to the Ancient of days.” By the Ancient of days he means none other than the Lord and God and Ruler of all, and even of Christ Himself, who maketh the days old, and yet becometh not old Himself by times and days.

Dan_7:14. “His dominion is an everlasting dominion.” The Father, having put all things in subjection to His own Son, both things in heaven and things on earth, showed Him forth by all as the first-begotten of Cool, in order that, along with the Father, He might be approved the Son of God before angels, and be manifested as the Lord also of angels: (He showed Him forth also as) the first-begotten of a virgin, that He might be seen to be in Himself the Creator anew of the first-formed Adam, (and) as the first-begotten from the dead, that He might become Himself the first-fruits of our resurrection.

“Which shall not pass away.” He exhibited all the dominion given by the Father to His own Son, who is manifested as King of all in heaven and on earth, and under the earth, and as Judge of all: of all in heaven, because He was born the Word, of the heart of the Father before all; and of all in earth, because He was made man, and created Adam anew of Himself; and of all under the earth, because He was also numbered among the dead, and preached to the souls of the saints, (and) by death overcame death.

Dan_7:17. “Which shall arise.” For when the three beasts have finished their course, and been removed, and the one still stands in vigour, – if this one, too, is removed, then finally earthly things (shall) end, and heavenly things begin; that the indissoluble and everlasting kingdom of the saints may be brought to view, and the heavenly King manifested to all, no longer in figure, like one seen in vision, or revealed in a pillar of cloud upon the top of a mountain, but amid the powers and armies of angels, as God incarnate and man, Son of God and Son of man – coming from heaven as the world’s Judge. 

Dan_7:19. “And I inquired about the fourth beast.” It is to the fourth kingdom, of which we have already spoken, that he here refers: that kingdom, than which no greater kingdom of like nature has arisen upon the earth; from which also ten horns are to spring, and to be apportioned among ten crowns. And amid these another little horn shall rise, which is that of Antichrist. And it shall pluck by the roots the three others before it; that is to say, he shall subvert the three kings of Egypt, Libya, and Ethiopia, with the view of acquiring for himself universal dominion. And after conquering the remaining seven horns, he will at last begin, inflated by a strange and wicked spirit, to stir up war against the saints, and to persecute all everywhere, with the aim of being glorified by all, and being worshipped as God.

Dan_7:22. “Until the Ancient of days come.” That is, when at length the Judge of judges and the King of kings comes from heaven, who shall subvert the whole dominion and power of the adversary, and shall consume all with the eternal fire of punishment. But to His servants, and prophets, and martyrs, and to all who fear Him, He will give an everlasting kingdom; that is, they shall possess the endless enjoyment of good.

Dan_7:25. “Until a time, and times, and the dividing of time.” This denotes three years and a half.

Dan_9:21. “And, behold, the man Gabriel … flying.” You see how the prophet likens the speed of the angels to a winged bird, on account of the light and rapid motion with which these spirits fly so quickly in discharge of orders.

Dan_10:6. “And the voice of His words.” For all we who now believe on Him declare the words of Christ, as if we spake by His mouth the things enjoined by Him.

Dan_10:7. “And I saw,” etc. For it is to His saints that fear Him, and to them alone, that He reveals Himself. For if any one seems to be living now in the Church, and yet has not the fear of God, his companionship with the saints will avail him nothing.

Dan_10:12. “Thy words were heard.” Behold how much the piety of a righteous man availeth, that to him alone, as to one worthy, things not yet to be manifested in the world should be revealed.

Dan_10:13. “And lo, Michael.” Who is Michael but the angel assigned to the people? As (God) says to Moses, “I will not go with you in the way, because the people are stiff-necked; but my angel shall go with you.”

Dan_10:16. “My inwards are turned” (A. V., “my sorrows are turned upon me”). For it was meet that, at the appearing of the Lord, what was above should be turned beneath, in order that also what was beneath might come above. – I require time, he says, to recover myself, and to be able to endure the words and to make reply to what is said. – But while I was in this position, he continues, I was strengthened beyond my hope. For one unseen touched me, and straightway my weakness was removed, and I was restored to my former strength. For whenever all the strength of our life and its glory pass from us, then are we strengthened by Christ, who stretches forth His hand and raises the living from among the dead, and as it were from Hades itself, to the resurrection of life.

Dan_10:18. “And he strengthened me.” For whenever the Word has made us of good hope with regard to the future, we are able also readily to hear His voice.

Dan_10:20. “To fight with the prince of Persia.” For from the day that thou didst humble thyself before the Lord thy God thy prayer was heard, and I was sent “to fight with the prince of Persia.” For there was a design not to let the people go. Therefore, that thy prayer might be speedily answered, “I stood up against him.”

Dan_12:1. “There shall be a time of trouble.” For at that time there shall be great trouble, such as has not been from the foundation of the world, when some in one way, and others in another, shall be sent through every city and country to destroy the faithful; and the saints shall travel from the west to the east, and shall be driven in persecution from the east to the south, while others shall conceal themselves in the mountains and caves; and the abomination shall war against them everywhere, and shall cut them off by sea and by land by his decree, and shall endeavour by every means to destroy them out of the world; and they shall not be able any longer to sell their own property, nor to buy from strangers, unless one keeps and carries with him the name of the beast, or bears its mark upon his forehead. For then they shall all be driven out from every place, and dragged from their own homes and haled into prison, and punished with all manner of punishment, and cast out from the whole world.

Dan_12:2. “These shall awake to everlasting life.” That is, those who have believed in the true life, and who have their names written in the book of life. “And these to shame.” That is, those who are attached to Antichrist, and who are cast with him into everlasting punishment.

Dan_12:3. “And they that be wise shall shine.” And the Lord has said the same thing in the Gospel: “Then shall the righteous shine forth as the sun.” (Mat_13:43)

Dan_12:7. “For a time, times, and an half.” By this he indicated the three and a half years of Anti-christ. For by a time he means a year; and by times, two years; and by an half time, half a year. These are the “one thousand two hundred and ninety days” of which Daniel prophesied.

Dan_12:9. “The words are closed up and sealed.” For as a man cannot tell what God has prepared for the saints; for neither has eye seen nor ear heard, nor has it entered into the heart of man (to conceive) these things, into which even the saints, too, shall then eagerly desire to look; so He said to him, “For the words are sealed until the time of the end; until many shall be chosen and tried with fire.” And who are they who are chosen, but those who believe the word of truth, so as to be made white thereby, and to cast off the filth of sin, and put on the heavenly, pure, and glorious Holy Spirit, in order that, when the Bridegroom comes, they may go in straightway with Him?

Dan_12:11. “The abomination of desolation shall be given (set up).” Daniel speaks, therefore, of two abominations: the one of destruction, which Antiochus set up in its appointed time, and which bears a relation to that of desolation, and the other universal, when Antichrist shall come. For, as Daniel says, he too shall be set up for the destruction of many.98

IV.

Other Fragments on Daniel.99

For when the iron legs that now hold the sovereignty have given place to the feet and the toes, in accordance with the representation of the terrible beast, as has also been signified in the former times, then from heaven will come the stone that smites the image, and breaks it; and it will subvert all the kingdoms, and give the kingdom to the saints of the Most High. This is the stone which becomes a great mountain, and fills the earth, and of which it is written: “I saw in the night-visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days. And there was given Him dominion, and glory, and a kingdom; and all peoples, nations, and languages shall serve Him: His power is an everlasting power, which shall not pass away, and His kingdom shall not be destroyed.” (Dan_7:13)

V.

On The Prayer of Azariah.100

 “O Ananias, Azarias, and Misael, bless ye the Lord; O ye apostles, prophets, and martyrs of the Lord, bless ye the Lord: praise Him, and exalt Him above all, for ever.”

We may well marvel at the words of the three youths in the furnace, how they enumerated all created things, so that not one of them might be reckoned free and independent in itself; but, summing up and naming them all together, both things in heaven, and things in earth, and things under the earth, they showed them to be all the servants of God, who created all things by the Word, that no one should boast that any of the creatures was without birth and beginning.

VI.

On Susannah.101

What is narrated here, happened at a later time, although it is placed before the first book (at the beginning of the book). For it was a custom with the writers to narrate many things in an inverted order in their writings. For we find also in the prophets some visions recorded among the first and fulfilled among the last; and again, on the other hand, some recorded among the last and fulfilled first. And this was done by the disposition of the Spirit, that the devil might not understand the things spoken in parables by the prophets, and might not a second time lay his snares and ruin man.

Susanna 1:1. “Called Joacim.” This Joacim, being a stranger in Babylon, obtains Susannah in marriage. And she was the daughter of Chelcias the priest, (2Ki_22:8) who found the book of the law in the house of the Lord, when Josiah the king commanded him to purify the holy of holies. His brother was Jeremiah the prophet, who was carried, with the remnant that was left after the deportation of the people to Babylon, into Egypt, and dwelt in Taphnae; (Jer_43:8) and, while prophesying there, he was stoned to death by the people.

“A very fair woman, and one that feared the Lord,” etc. For by the fruit produced, the tree also is easily known. For men who are pious and zealous for the law, bring into the world children worthy of God; such as he was who became a prophet and witness of Christ, and she who was found chaste and faithful in Babylon, whose honour and chastity were the occasion of the manifestation of the blessed Daniel as a prophet.

Susanna 1:4. “Now Joacim was a great rich man,” etc. We must therefore seek the explanation of this. For how could those who were captives, and had been made subject to the Babylonians, meet together in the same place, as if they were their I own masters? In this matter, therefore, we should observe that Nebuchadnezzar, after their deportation, treated them kindly, and permitted them to meet together, and do all things according to the law.

Susanna 1:7. “And at noon Susannah went into (her husband’s garden).” Susannah prefigured the Church; and Joacim, her husband, Christ; and the garden, the calling of the saints, who are planted like fruitful trees in the Church. And Babylon is the world; and the two elders are set forth as a figure of the two peoples that plot against the Church – the one, namely, of the circumcision, and the other of the Gentiles. For the words, “were appointed rulers of the people and judges,” (mean) that in this world they exercise authority and rule, judging the righteous unrighteously.

Susanna 1:8. “And the two elders saw her.” These things the rulers of the Jews wish now to expunge from the book, and assert that these things did not happen in Babylon, because they are ashamed of what was done then by the elders.

Susanna 1:9. “And they perverted their own mind.” For how, indeed, can those who have been the, enemies and corruptors of the Church judge righteously, or look up to heaven with pure heart, when they have become the slaves of the prince of this world?

Susanna 1:10. “And they were both wounded with her (love).” This word is to be taken in truth; for always the two peoples, being wounded (instigated) by Satan working in them, strive to raise persecutions and afflictions against the Church, and seek how they may corrupt her, though they do not agree with each other.

Susanna 1:12. “And they watched diligently.” And this, too, is to be noted. For up to the present time both the Gentiles and the Jews of the circumcision watch and busy themselves with the dealings of the Church, desiring to suborn false witnesses against us, as the apostle says: “And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus.” (Gal_2:4)

It is a kind of sin to be anxious to give the mind to women.

Susanna 1:14. “And when they were gone out, they parted the one from the other.” As to their parting the one from the other at the hour of dinner (luncheon), this signifies that in the matter of earthly meats the Jews and the Gentiles are not at one; but in their views, and in all worldly matters, they are of one mind, and can meet each other.

Susanna 1:14. “And asking one another, they acknowledged their lust.” Thus, in revealing themselves to each other, they foreshadow the time when they shall be proved by their thoughts, and shall have to give account to God for all the sin which they have done, as Solomon says: “And scrutiny shall destroy the ungodly.”102 For these are convicted by the scrutiny.

Susanna 1:15. “As they watched a fit time.” What fit time but that of the passover, at which the laver is prepared in the garden for those who burn, and Susannah washes herself, and is presented as a pure bride to God?

“With two maids only.” For when the Church desires to take the laver according to use, she must of necessity have two handmaids to accompany her. For it is by faith on Christ and love to God that the Church confesses and receives the laver.

Susanna 1:18. “And she said to her maids, Bring me oil.” For faith and love prepare oil and unguents to those who are washed. But what were these unguents, but the commandments of the holy Word? And what was the oil, but the power of the Holy Spirit, with which believers are anointed as with ointment after the laver of washing? All these things were figuratively represented in the blessed Susannah, for our sakes, that we who now believe on God might not regard the things that are done now in the Church as strange, but believe them all to have been set forth in figure by the patriarchs of old, as the apostle also says: “Now these things happened unto them for ensamples: and they were written for our instruction, on whom the ends of the world are come.” (1Co_10:11)

Susanna 1:18. “And they went out at privy doors;” showing thus by anticipation, that he who desires to partake of the water in the garden must renounce the broad gate, and enter by the strait and narrow. (Mat_7:13, Mat_7:14)

“And they saw not the elders.” For as of old the devil was concealed in the serpent in the garden, so now too, concealed in the elders, he fired them with his own lust, that he might again a second time corrupt Eve.

Susanna 1:20. “Behold, the garden doors are shut.” wicked rulers, and filled with the workings of the devil, did Moses deliver these things to you? And while ye read the law yourselves, do ye teach others thus? Thou that sayest, “Thou shalt not kill,” dost thou kill? Thou that sayest, “Thou shall not covet,” dost thou desire to corrupt the wife of thy neighhour?

“And we are in love with thee.” Why, ye lawless, do ye strive to gain over a chaste and guileless soul by deceitful words, in order to satisfy your own lust?

Susanna 1:21. “If thou wilt not, we will bear witness against thee.” This wicked audacity with which you begin, comes of the deceitfulness that lurks in you from the beginning And there was in reality a young man with her, that one103 of yours; one from heaven, not to have intercourse with her, but to bear witness to her truth.

Susanna 1:22. “And Susannah sighed.” The blessed Susannah, then, when she heard these words, was troubled in her heart, and set a watch upon her mouth, not wishing to be defiled by the wicked elders. Now it is in our power also to apprehend the real meaning of all that befell Susannah. For you may find this also fulfilled in the present condition of the Church. For when the two peoples conspire to destroy any of the saints, they watch for a fit time, and enter the house of God while all there are praying and praising God, and seize some of them, and carry them off, and keep hold of them, saying, Come, consent with us, and worship our Gods; and if not, we will bear witness against you. And when they refuse, they drag them before the court and accuse them of acting contrary to the decrees of Caesar, and condemn them to death.

“I am straitened on every side.” Behold the words of a chaste woman, and one dear to God: “I am straitened on every side.” For the Church is afflicted and straitened, not only by the Jews, but also by the Gentiles, and by those who are called Christians, but are not such in reality. For they, observing her chaste and happy life, strive to ruin her.

“For if I do this thing, it is death to me.” For to be disobedient to God, and obedient to men, works eternal death and punishment.

“And if I do it not, I cannot escape your hands.” And this indeed is said with truth. For they who are brought into judgment for the sake of God’s name, if they do what is commanded them by men, die to God, and shall live in the world. But if they refuse to do what is commanded them by men, they escape not the hands of their judges, but are condemned by them.

Susanna 1:23. “It is better for me not to do it.” For it is better to die by the hand of wicked men and live with God, than, by consenting to them, to be delivered from them and fall into the hands of God.

Susanna 1:24. “And Susannah cried with a loud voice.” And to whom did Susannah cry but to God? as Isaiah says: “Then shalt thou call, and the Lord shall answer thee; whilst thou art yet speaking, He shall say, Lo, here I am.” (Isa_58:9)

“And the two elders cried out against her.” For the wicked never cease to cry out against us, and to say: Away with such from off the earth, for it is not fit that they should live. In an evangelical sense, Susannah despised them who kill the body, in order that she might save her soul from death. Now sin is the death of the soul, and especially (the sin of) adultery. For when the soul that is united with Christ forsakes its faith, it is given over to perpetual death, viz., eternal punishment. And in confirmation of this, in the case of the transgression and violation of marriage unions in the flesh, the law has decreed the penalty of death.

Susanna 1:25. “Then ran the one and opened the gates;” pointing to the broad and spacious way on which they who follow such persons perish.

Susanna 1:31. “Now Susannah was a very delicate woman. Not that she had meretricious adornments about her person, as Jezebel had, or eyes painted with divers colours; but that she had the adornment of faith, and chastity, and sanctity.

Susanna 1:34. “And laid their hands upon her head;” that at least by touching her they might satisfy their lust.

Susanna 1:35. “And she was weeping.” For by her tears she attracted the (regard of) the Word from heaven, who was with tears to raise the dead Lazarus.

Susanna 1:41. “Then the assembly believed them.” It becomes us, then, to be stedfast in every duty, and to give no heed to lies, and to yield no obsequious obedience to the persons of rulers, knowing that we have to give account to God; but if we follow the truth, and aim at the exact rule of faith, we shall be well-pleasing to God.

Susanna 1:44. “And the Lord heard her voice.” For those who call upon Him from a pure heart, God heareth. But from those who (call upon Him) in deceit and hypocrisy, God turneth away His face.

Susanna 1:52. “O thou that art waxen old in wickedness.” Now, since at the outset, in the introduction, we explained that the two elders are to be taken as a type of the two peoples, that of the circumcision and that of the Gentiles, which are always enemies of the Church; let us mark the words of Daniel, and learn that the Scripture deals falsely with us in nothing. For, addressing the first elder, he censures him as one instructed in the law; while he addresses the other as a Gentile, calling him “the seed of Chanaan,” although he was then among the circumcision.

Susanna 1:55. “For even now the angel of God.” He shows also, that when Susannah prayed to God, and was heard, the angel was sent then to help her, just as was the case in the instance of Tobias (Tobit 3:17) and Sara. For when they prayed, the supplication of both of them was heard in the same day and the same hour, and the angel Raphael was sent to heal them both.

Susanna 1:61. “And they arose against the two elders;” that the saying might be fulfilled, “Whoso diggeth a pit for his neighhour, shall fall therein.” (Pro_26:27) 

To all these things, therefore, we ought to give heed, beloved, fearing lest any one be overtaken in any transgression, and risk the loss of his soul, knowing as we do that God is the Judge of all; and the Word104 Himself is the Eye which nothing that is done in the world escapes. Therefore, always watchful in heart and pure in life, let us imitate Susannah.

On Matthew.105

Mat_6:11.106 For this reason we are enjoined to ask what is sufficient for the preservation of the substance of the body: not luxury, but food, which restores what the body loses, and prevents death by hunger; not tables to inflame and drive on to pleasures, nor such things as make the body wax wanton against the soul; but bread, and that, too, not for a great number of years, but what is sufficient for us to-day.

On Luke.107

Luk_2:7. And if you please, we say that the Word was the first-born of God, who came down from heaven to the blessed Mary, and was made a first-born man in her womb, in order that the first-born of God might be manifested in union with a first-born man.

Luk_2:22. When they brought Him to the temple to present Him to the Lord, they offered the oblations of purification. For if the gifts of purification according to the law were offered for Him, in this indeed He was made tinder the law. But the Word was not subject to the law in such wise as the sycophants108 fancy, since He is the law Himself; neither did God need sacrifices of purification, for He purifieth and sanctifieth all things at once in a moment. But though He took to Himself the frame of man as He received it from the Virgin, and was made under the law, and was thus purified after the manner of the first-born, it was not because He needed this ceremonial that He underwent its services, but only for the purpose of redeeming from the bondage of the law those who were sold under the judgment of the curse.

Luk_23:1-56. For this reason the warders of Hades trembled when they saw Him; and the gates of brass and the bolts of iron were broken. For, lo, the Only-begotten entered, a soul among souls, God the Word with a (human) soul. For His body lay in the tomb, not emptied of divinity; but as, while in Hades, He was in essential being with His Father, so was He also in the body and in Hades.109 For the Son is not contained in space, just as the Father; and He comprehends all things in Himself. But of His own will he dwelt in a body animated by a soul, in order that with His soul He might enter Hades, and not with His pure divinity.

Doubtful Fragments on the Pentateuch.110

Preface.

In the name of the Father, and the Son, and the Holy Spirit, one God. This is a transcript of the excellent law. But before beginning to give the transcript of the book of the law, it will be worth while to instruct you, O brother, as to its excellence, and the dignity of its disposition. Its first excellence is, that God delivered it by the hand of our most blessed ruler, the chief of the prophets, and first of the apostles, or those who were sent to the children of Israel, viz. Moses the son of Amram, the son of Kohath, of the sons of Levi. Now he was adorned with all manner of wisdom, and endowed with the best genius. Illustrious in dignity, remarkable for the integrity of his disposition, distinguished for power of reason, he talked with God. And He chose him as an instrument of value. By His leader and prophet, God Most High sent it clown to us, and committed it to us (blessed be His name) in the Syriac tongue of the Targum, which the Seventy translated into the Hebrew tongue, to wit, into the tongue of the nation, and the idiom of the common people. Moses, therefore, received it from the eternal Lord, and was the first to whom it was entrusted, and who obeyed its rules and ordinances. Then he taught it to the children of Israel, who also embraced it. And he explained to them its profound mysteries and dark places. And he expounded to them those things which were less easy, as God permitted him, and concealed from them those secrets of the law, as God forbade him (to reveal them). Nor did there rise among them one who was better practised in His judgments and decrees, and who communicated more clearly the mysteries of His doctrine, until God translated him to Himself, after He had made him perfect by forty whole years in the wilderness.

And these following are the names of the teachers who handed down the law in continuous succession after Moses the prophet, until the advent of Messiah: – 

Know, then, my brother, whom may God bless, that God delivered the most excellent law into the hands of Moses the prophet, the son of Amram. 

And Moses delivered it to Joshua the son of Nun.

And Joshua the son of Nun delivered it Anathal.

And Anathal delivered it to Jehud.

And Jehud delivered it to Samgar.

And Samgar delivered it to Baruk.

And Baruk delivered it to Gideon.

And Gideon delivered it to Abimelech.

And Abimelech delivered it to Taleg.

And Taleg delivered it to Babin the Gileadite.

And Babin delivered it to Jiphtach.

And Jiphtach delivered it to Ephran.

And Ephran delivered it to Elul of the tribe Zebulon.

And Elul delivered it to Abdan.

And Abdan delivered it to Shimshon the brave.

And Shimshon delivered it to Helkanah, the son of Jerachmu, the son of Jehud. Moreover, he was the father of Samuel the prophet. Of this Helkanah mention is made in the beginning of the first book of Kings (Samuel).

And Helkanah delivered it to Eli the priest. And Eli delivered it to Samuel the prophet.

And Samuel delivered it to Nathan the prophet.

And Nathan delivered it to Gad the prophet.

And Gad the prophet delivered it to Shemaiah the teacher.

And Shemaiah delivered it to Iddo the teacher.

And Iddo delivered it to Achia.

And Achia delivered it to Abihu.

And Abihu delivered it to Elias the prophet.

And Elias delivered it to his disciple Elisaeus.

And Elisaeus delivered it to Malachia the prophet.

And Malachia delivered it to Abdiahu.

And Abdiahu delivered it to Jehuda.

And Jehuda delivered it to Zacharias the teacher.

In those days came Bachthansar king of Babel, and laid waste the house of the sanctuary, and carried the children of Israel into captivity to Babel.

And after the captivity of Babel, Zacharia the teacher delivered it to Esaia the prophet, the son of Amos.

And Esaia delivered it to Jeremia the prophet.

And Jeremia the prophet delivered it to Chizkiel.

And Chizkiel the prophet delivered it to Hosea the prophet, the son of Bazi.

And Hosea delivered it to Joiel the prophet.

And Joiel delivered it to Amos the prophet.

And Amos delivered it to Obadia.

And Obadia delivered it to Jonan the prophet, the son of Mathi, the son of Armelah, who was the brother of Elias the prophet.

And Jonan delivered it to Micha the Morasthite, who delivered it to Nachum the Alcusite.

And Nachum delivered it to Chabakuk the prophet.

And Chabakuk delivered it to Sophonia the prophet.

And Sophonia delivered it to Chaggaeus the prophet.

And Chaggaeus delivered it to Zecharia the prophet, the son of Bershia.

And Zecharia, when in captivity, delivered it to Malachia.

And Malachia delivered it to Ezra the teacher.111 And Ezra delivered it to Shamai the chief priest, and Jadua to Samean, (and) Samean delivered it to Antigonus.

And Antigonus delivered it to Joseph the son of Johezer, (and) Joseph the son of Gjuchanan.

And Joseph delivered it to Jehosua, the son of Barachia.

And Jehosua delivered it to Nathan the Arbelite.

And Nathan delivered it to Shimeon, the elder son of Shebach. This is he who carried the Messias in his arms.

Simeon delivered it to Jehuda.

Jehuda delivered it to Zecharia the priest.

And Zecharia the priest, the father of John the Baptist, delivered it to Joseph, a teacher of his own tribe.

And Joseph delivered it to Hanan and Caiaphas. Moreover, from them were taken away the priestly, and kingly, and prophetic offices.

These were teachers at the advent of Messias; and they were both priests of the children of Israel. Therefore the whole number of venerable and honourable priests put in trust of this most excellent law was fifty-six, Hanan (i.e., Annas) and Caiaphas being excepted.

And those are they who delivered it in the last days to the state of the children of Israel; nor did there arise any priests after them.

This is the account of what took place with regard to the most excellent law.

Armius, author of the book of Times, has said: In the nineteenth year of the reign of King Ptolemy, He ordered the elders of the children of Israel to be assembled, in order that they might put into his hands a copy of the law, and that they might each be at hand to explain its meaning.

The elders accordingly came, bringing with them the most excellent law. Then be commanded that every one of them should interpret the book of the law to him.

But he dissented from the interpretation which the elders had given. And he ordered the elders to be thrust into prison and chains. And seizing the book of the law, he threw it into a deep ditch, and cast fire and hot ashes upon it for seven days. Then afterwards he ordered them to throw the filth of the city into that ditch in which was the book of the law. And the ditch was filled to the very top.

The law remained seventy years under the filth in that ditch, yet did not perish, nor was there even a single leaf of it spoilt.

In the twenty-first year of the reign of King Apianutus they took the book of the law out of the ditch, and not one leaf thereof was spoilt.

And after the ascension of Christ into heaven, came King Titus, son of Aspasianus king of Rome, to Jerusalem, and besieged and took it. And he destroyed the edifice of the second house, which the children of Israel had built. Titus the king destroyed the house of the sanctuary, and slew all the Jews who were in it, and built Tsion (sic) in their blood. And after that deportation the Jews were scattered abroad in slavery. Nor did they assemble any more in the city of Jerusalem, nor is there hope anywhere of their returning.

After Jerusalem was laid waste, therefore, Shemaia and Antalia (Abtalion) delivered the law, – kings of Baalbach,112 a city which Soliman, son of King David, had built of old, and which was restored anew in the days of King Menasse, who sawed Esaia the prophet asunder.

King Adrian, of the children of Edom, besieged Baalbach, and took it, and slew all the Jews who were in it, (and) as many as were of the family of David he reduced to slavery. And the Jews were dispersed over the whole earth, as God Most High had foretold: “And I will scatter you among the Gentiles, and disperse you among the nations.”

And these are the things which have reached us as to the history of that most excellent book. The Preface is ended.

FOOTNOTES

94 Mai, Script. vet. collectio nova, i. p. iii. pp. 29-56.

95 This book is not now extant, the first ten alone having reached our time.

96 [The minchah, that is.]

97 The verses are numbered according to the Greek translation, which incorporates the apocryphal “song of the three holy children.”

98 “By the most holy Hippolytus, (bishop) of Rome; The Exact Account of the Times,” etc. From Gallandi. This fragment seems to have belonged to the beginning or introduction to the commentary of Hippolytus on Daniel.

99 In Anastasius Sinaita, quaest. xlviii. p. 327.

100 From the Catena Patrum in Psalmos et Cantica, vol. iii. ed. Corderianae, pp. 951, ad v. 87.

101 This apocryphal story of Susannah is found in the Greek texts of the LXX. and Theodotion, in the old Latin and Vulgate, and in the Syriac and Arabic versions. But there is no evidence that it ever formed part of the Hebrew, or of the original Syriac text. It is generally placed at the beginning of the book, as in the Greek mss. and the old Latin, but is also sometimes set at the end, as in the Vulgate, ed. Compl.

102 Pro_1:32; in our version given as, “The prosperity of fools shall destroy them.”

103 That is, Daniel, present in the spirit of prophesy. – Combef.

104 Cotelerius reads ὅλος instead of ὁ λόγος, and so = and He is Himself the whole or universal eye.

105 De Magistris, Acta Martyrum Ostiens., p. 405.

106 He is giving his opinion on the ἐπιούσιον, i.e., the “daily bread.”

107 Mai, Script. vet. collectio nova, vol. ix. p. 645, Rome, 1837.

108 οἱ συκοφάνται.

109 Pearson On the Creed, art. iv. p. 355.

110 These are edited in Arabic and Latin by Fabricius, Opp. Hippol., ii. 33. That these are spurious is now generally agreed. The translation is from the Latin version, which alone is given by Migne.

111 See Tsemach David, and Maimon. Praefat. ad Seder Zeraim, in Pocockii Porta Moses, p. 36.

112 Heliopolis of Syria.

Part II. – Dogmatical and Historical. (Cont.)

Against Beron and Helix.

Fragments of a Discourse, Alphabetically Divided,173 on the Divine Nature174 and the Incarnation, Against the Heretics Beron and Helix,175 the Beginning of Which Was in These Words, “Holy, Holy, Holy, Lord God of Sabaoth, with Voice Never Silent the Seraphim Exclaim and Glorify God.”

Fragment I.

By the omnipotent will of God all things are made, and the things that are made are also preserved, being maintained according to their several principles in perfect harmony by Him who is in His nature the omnipotent God and maker of all things,176 His divine will remaining unalterable by which He has made and moves all things, sustained as they severally are by their own natural laws.177 For the infinite cannot in any manner or by any account be susceptible of movement, inasmuch as it has nothing towards which and nothing around which it shall be moved. For in the case of that which is in its nature infinite, and so incapable of being moved, movement would be conversion.178 Wherefore also the Word of God being made truly man in our manner, yet without sin, and acting and enduring in man’s way such sinless things as are proper to our nature, and assuming the circumscription of the flesh of our nature on our behalf sustained no conversion in that aspect in which He is one with the Father, being made in no respect one with the flesh through the exinanition.179 Burns He was without flesh,180 He remained without any circumscription. And through the flesh He wrought divinely181 those things which are proper to divinity, showing Himself to have both those natures in both of which He wrought, I mean the divine and the human, according to i that veritable and real and natural subsistence,182 (showing Himself thus) as both being in reality and as being understood to be at one and the same time infinite God and finite man, having the nature183 of each in perfection, with the same activity,184 that is to say, the same natural properties;185 whence we know that their distinction abides always according to the nature of each, and without conversion. But it is not (i.e., the distinction between deity and humanity), as some say, a merely comparative (or relative) matter,186 that we may not speak in an unwarrantable manner of a greater and a less in one who is ever the same in Himself.187 For comparisons can be instituted only between objects of like nature, and not between objects of unlike nature. But between God the Maker of all things and that which is made, between the infinite and the finite, between infinitude and finitude, there can be no kind of comparison, since these differ from each other not in mere comparison (or relatively), but absolutely in essence. And yet at the same time there has been effected a certain inexpressible and irrefragable union of the two into one substance,188 which entirely passes the understanding of anything that is made. For the divine is just the same after the incarnation that it was before the incarnation; in its essence infinite, illimitable, impassible, incomparable, unchangeable, inconvertable, self-potent,189 and, in short, subsisting in essence alone the infinitely worthy good.

Fragment II.

The God of all things therefore became truly, according to the Scriptures, without conversion, sinless man, and that in a manner known to Himself alone, as He is the natural Artificer of things which are above our comprehension. And by that same saving act of the incarnation190 He introduced into the flesh the activity of His proper divinity, yet without having it (that activity) either circumscribed by the flesh through the exinanition, or growing naturally out of the flesh as it grew out of His divinity,191 but manifested through it in the things which He wrought in a divine manner in His incarnate state. For the flesh did not become divinity in nature by a transmutation of nature, as though it became essentially flesh of divinity. But what it was before, that also it continued to be in nature and activity when united with divinity, even as the Saviour said, “The spirit indeed is willing, but the flesh is weak.” (Mat_26:41) And working and enduring in the flesh things which were proper to sinless flesh, He proved the evacuation of divinity (to be) for our sakes, confirmed as it was by wonders and by sufferings of the flesh naturally. For with this purpose did the God of all things become man, viz., in order that by suffering in the flesh, which is susceptible of suffering, He might redeem our whole race, which was sold to death; and that by working wondrous things by His divinity, which is unsusceptible of suffering, through the medium of the flesh He might restore it to that incorruptible and blessed life from which it fell away by yielding to the devil; and that He might establish the holy orders of intelligent existences in the heavens in immutability by the mystery of His incarnation,192 the doing of which is the recapitulation of all things in himself. (referring probably to Eph_1:10) He remained therefore, also, after His incarnation, according to nature, God infinite, and more,193 having the activity proper and suitable to Himself, – an activity growing out of His divinity essentially, and manifested through His perfectly holy flesh by wondrous acts economically, to the intent that He might be believed in as God, while working out of Himself194 by the flesh, which by nature is weak, the salvation of the universe.

Fragment III.

Now, with the view of explaining, by means of an illustration, what has been said concerning the Saviour, (I may say that) the power of thought195 which I have by nature is proper and suitable to me, as being possessed of a rational and intelligent soul; and to this soul there pertains, according to nature, a self-moved energy and first power, ever-moving, to wit, the thought that streams from it naturally. This thought I utter, when there is occasion, by fitting it to words, and expressing it rightly in signs, using the tongue as an organ, or artificial characters, showing that it is heard, though it comes into actuality by means of objects foreign to itself, and yet is not changed itself by those foreign objects.196 For my natural thought does not belong to the tongue or the letters, although I effect its utterance by means of these; but it belongs to me, who speak according to my nature, and by means of both these express it as my own, streaming as it does always from my intelligent soul according to its nature, and uttered by means of my bodily tongue organically, as I have said, when there is occasion. Now, to institute a comparison with that which is utterly beyond comparison, just as in us the power of thought that belongs by nature to the soul is brought to utterance by means of our bodily tongue without any change in itself, so, too, in the wondrous incarnation197 of God is the omnipotent and all-creating energy of the entire deity198 manifested without mutation in itself, by means of His perfectly holy flesh, and in the works which He wrought after a divine manner, (that energy of the deity) remaining in its essence free from all circumscription, although it shone through the flesh, which is itself essentially limited. For that which is in its nature unoriginated cannot be circumscribed by an originated nature, although this latter may have grown into one with it199 by a conception which circumscribes all understanding:200 nor can this be ever brought into the same nature and natural activity with that, so long as they remain each within its own proper and inconvertible nature.201 For it is only in objects of the same nature that there is the motion that works the same works, showing that the being202 whose power is natural is incapable in any manner of being or becoming the possession of a being of a different nature without mutation.203

Fragment IV.

For, in the view of apostles and prophets and teachers, the mystery of the divine incarnation has been distinguished as having two points of contemplation natural to it,204 distinct in all things, inasmuch as on the one hand it is the subsistence of perfect deity, and on the other is demonstrative of full humanity. As long, therefore,205 as the Word is acknowledged to be in substance one, of one energy, there shall never in any way be known a movement206 in the two. For while God, who is essentially ever-existent, became by His infinite power, according to His will, sinless man, He is what He was, in all wherein God is known; and what He became, He is in all wherein man is known and can be recognised. In both aspects of Himself He never falls out of Himself,207 in His divine activities and in His human alike, preserving in both relations His own essentially unchangeable perfection.

Fragment V.

For lately a certain person, Beron, along with some others, forsook the delusion of Valentinus, only to involve themselves in deeper error, affirming that the flesh assumed to Himself by the Word became capable of working like works with the deity208 by virtue of its assumption, and that the deity became susceptible of suffering in the same way with the flesh209 by virtue of the exinanition;210 and thus they assert the doctrine that there was at the same time a conversion and a mixing and a fusing211 of the two aspects one with the other. For if the flesh that was assumed became capable of working like works with the deity, it is evident that it also became God in essence in all wherein God is essentially known. And if the deity by the exinanition became susceptible of the same sufferings with the flesh, it is evident that it also became in essence flesh in all wherein flesh essentially can be known. For objects that act in like manner,212 and work like works, and are altogether of like kind, and are susceptible of like suffering with each other, admit of no difference of nature; and if the natures are fused together,213 Christ will be a duality;214 and if the persons215 are separated, there will be a quaternity,216 – a thing which is altogether to be avoided. And how will they conceive of the one and the same Christ, who is at once God and man by nature? And what manner of existence will He have according to them, if He has become man by a conversion of the deity, and if he has become God by a change of the flesh? For the mutation217 of these, the one into the other, is a complete subversion of both. Let the discussion, then, be considered by us again in a different way.

Fragment VI.

Among Christians it is settled as the doctrine of piety, that, according to nature itself, and to the activity and to whatever else pertains thereunto, God is equal and the same with Himself,218 having nothing that is His unequal to Himself at all and heterogeneous.219 If, then, according to Beron, the flesh that He assumed to Himself became possessed of the like natural energy with them, it is evident that it also became possessed of the like nature with Him in all wherein that nature consists, – to wit, non-origination, non-generation, infinitude, eternity, incomprehensibility, and whatever else in the way of the transcendent the theological mind discerns in deity; and thus they both underwent conversion, neither the one nor the other preserving any more the substantial relation of its own proper nature.220 For he who recognises an identical operation221 in things of unlike nature, introduces at the same time a fusion of natures and a separation of persons,222 their natural existence223 being made entirely undistinguishable by the transference of properties.224

Fragment VII.

But if it (the flesh) did not become of like nature with that (the deity), neither shall it ever become of like natural energy with that; that He may not be shown to have His energy unequal with His nature, and heterogeneous, and, through all that pertains to Himself, to have entered on an existence outside of His natural equality and identity,225 which is an impious supposition.

Fragment VIII.

Into this error, then, have they been carried, by believing, unhappily, that that divine energy was made the property of the flesh which was only manifested through the flesh in His miraculous actions; by which energy Christ, in so far as He is apprehended as God, gave existence to the universe, and now maintains and governs it. For they did not perceive that it is impossible for the energy of the divine nature to become the property226 of a being of a different nature227 apart from conversion; nor did they understand that that is not by any means the property of the flesh which is only manifested through it, and does not spring out of it according to nature; and yet the proof thereof was clear and evident to them. For I, by speaking with the tongue and writing with the hand, reveal through both these one and the same thought of my intelligent soul, its energy (or operation) being natural; in no way showing it as springing naturally out of tongue or hand; nor yet (showing) even the spoken thought as made to belong to them in virtue of its revelation by their means. For no intelligent person ever recognised tongue or hand as capable of thought, just as also no one ever recognised the perfectly holy flesh of God, in virtue of its assumption, and in virtue of the revelation of the divine energy through its medium, as becoming in nature creative.228 But the pious confession of the believer is that, with a view to our salvation, and in order to connect the universe with unchangeableness, the Creator of all things incorporated with Himself229 a rational soul and a sensible230 body from the all-holy Mary, ever-virgin, by an undefiled conception, without conversion, and was made man in nature, but separate from wickedness: the same was perfect God, and the same was perfect man; the same was in nature at once perfect God and man. In His deity He wrought divine things through His all-holy flesh, – such things, namely, as did not pertain to the flesh by nature; and in His humanity He suffered human things, – such things, namely, as did not pertain to deity by nature, by the upbearing of the deity.231 He wrought nothing divine without the body;232 nor did the same do anything human without the participation of deity.233 Thus He preserved for Himself a new and fitting method234 by which He wrought (according to the manner of) both, while that which was natural to both remained unchanged;235 to the accrediting236 of His perfect incarnation,237 which is really genuine, and has nothing lacking in it.238 Beron, therefore, since the case stands with him as I have already stated, confounding together in nature the deity and the humanity of Christ in a single energy,239 and again separating them in person, subverts the life, not knowing that identical operation240 is indicative of the connatural identity only of connatural persons.241

The Discourse on the Holy Theophany.

1. Good, yea, very good, are all the works of our God and Saviour – all of them that eye seeth and mind perceiveth, all that reason interprets and hand handles, all that intellect comprehends and human nature understands. For what richer beauty can there be than that of the circle242 of heaven? And what form of more blooming fairness than that of earth’s surface? And what is there swifter in the course than the chariot of the sun? And what more graceful car than the lunar orb?243 And what work more wonderful than the compact mosaic of the stars?244 And what more productive of supplies than the seasonable winds? And what more spotless mirror than the light of day? And what creature more excellent than man? Very good, then, are all the works of our God and Saviour. And what more requisite gift, again, is there than the element245 of water? For with water all things are washed and nourished, and cleansed and bedewed. Water bears the earth, water produces the dew, water exhilarates the vine; water matures the corn in the ear, water ripens the grape cluster, water softens the olive, water sweetens the palm-date, water reddens the rose and decks the violet, water makes the lily bloom with its brilliant cups. And why should I speak at length? Without the element of water, none of the present order of things can subsist. So necessary is the element of water; for the other elements246 took their places beneath the highest vault of the heavens, but the nature of water obtained a seat also above the heavens. And to this the prophet himself is a witness, when he exclaims, “Praise the Lord, ye heavens of heavens, and the water that is above the heavens.” (Psa_148:4)247

2. Nor is this the only thing that proves the dignity248 of the water. But there is also that which is more honourable than all – the fact that Christ, the Maker of all, came down as the rain, (Hos_6:3) and was known as a spring, (Joh_4:14) and diffused Himself as a river, (Joh_7:38) and was baptized in the Jordan. (Mat_3:13) For you have just heard how Jesus came to John, and was baptized by him in the Jordan. Oh things strange beyond compare! How should the boundless River (Psa_46:4) that makes glad the city of God have been dipped in a little water! The illimitable Spring that bears life to all men, and has no end, was covered by poor and temporary waters! He who is present everywhere, and absent nowhere – who is incomprehensible to angels and invisible to men – comes to the baptism according to His own good pleasure. When you hear these things, beloved, take them not as if spoken literally, but accept them as presented in a figure.249 Whence also the Lord was not unnoticed by the watery element in what He did in secret, in the kindness of His condescension to man. “For the waters saw Him, and were afraid.” (Psa_77:16) They wellnigh broke from their place, and burst away from their boundary. Hence the prophet, having this in his view many generations ago, puts the question, “What aileth thee, O sea, that thou reddest; and thou, Jordan, that thou wast driven back?” (Psa_114:5) And they in reply said, We have seen the Creator of all things in the “form of a servant,” (Phi_2:7) and being ignorant of the mystery of the economy, we were lashed with fear.

3. But we, who know the economy, adore His mercy, because He hath come to save and not to judge the world. Wherefore John, the forerunner of the Lord, who before knew not this mystery, on learning that He is Lord in truth, cried out, and spake to those who came to be baptized of him, “O generation of vipers,” (Mat_3:7) why look ye so earnestly at me? “I am not the Christ;” (Joh_1:20) I am the servant, and not the lord; I am the subject, and not the king; I am the sheep, and not the shepherd; I am a man, and not God. By my birth I loosed the barrenness of my mother; I did not make virginity barren.250 I was brought up from beneath; I did not come down from above. I bound the tongue of my father; (Luk_1:20) I did not unfold divine grace. I was known by my mother, and I was not announced by a star. (Mat_2:9) I am worthless, and the least; but “after me there comes One who is before me” (Mat_2:9) – after me, indeed, in time, but before me by reason of the inaccessible and unutterable light of divinity. “There comes One mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire.” (Mat_3:11) I am subject to authority, but He has authority in Himself. I am bound by sins, but He is the Remover of sins, apply251 the law, but He bringeth grace to light, teach as a slave, but He judgeth as the Master. I have the earth as my couch, but He possesses heaven. I baptize with the baptism of repentance, but He confers the gift of adoption: “He shall baptize you with the Holy Ghost, and with fire.” Why give ye attention to me? I am not the Christ.

4. As John says these things to the multitude, and as the people watch in eager expectation of seeing some strange spectacle with their bodily eyes, and the devil252 is struck with amazement at such a testimony from John, lo, the Lord appears, plain, solitary, uncovered,253 without escort,254 having on Him the body of man like a garment, and hiding the dignity of the Divinity, that He may elude the snares of the dragon. And not only did He approach John as Lord without royal retinue; but even like a mere man, and one involved in sin, He bent His head to be baptized by John. Wherefore John, on seeing so great a humbling of Himself, was struck with astonishment at the affair, and began to prevent Him, saying, as ye have just heard, “I have need to be baptized of Thee, and comest Thou to me?” (Mat_3:14) What doest Thou, O Lord? Thou teachest things not according to rule.255 I have preached one thing (regarding Thee), and Thou performest another; the devil has heard one thing, and perceives another. Baptize me with the fire of Divinity; why waitest Thou for water? Enlighten me with the Spirit; why dost Thou attend upon a creature? Baptize me, the Baptist, that Thy pre-eminence may be known. I, O Lord, baptize with the baptism of repentance, and I cannot baptize those who come to me unless they first confess fully their sins. Be it so then that I baptize Thee, what hast Thou to confess? Thou art the Remover of sins, and wilt Thou be baptized with the baptism of repentance? Though I should venture to baptize Thee, the Jordan dares not to come near Thee. “I have need to be baptized of Thee, and comest Thou to me?”

5. And what saith the Lord to him? “Suffer it to be so now, for thus it becometh us to fulfil all righteousness.” (Mat_3:15) “Suffer it to be so now,” John; thou art not wiser than I. Thou seest as man; I foreknow as God. It becomes me to do this first, and thus to teach. I engage in nothing unbecoming, for I am invested with honour. Dost thou marvel, O John, that I am not come in my dignity? The purple robe of kings suits not one in private station, but military splendour suits a king: am I come to a prince, and not to a friend? “Suffer it to be so now for thus it becometh us to fulfil all righteousness:” I am the Fulfiller of the law; I seek to leave nothing wanting to its whole fulfilment, that so after me Paul may exclaim, “Christ is the fulfilling of the law for righteousness to every one that believeth.” (Rom_10:4) “Suffer it to be so now, for thus it becometh us to fulfil all righteousness.” Baptize me, John, in order that no one may despise baptism. I am baptized by thee, the servant, that no one among kings or dignitaries may scorn to be baptized by the hand of a poor priest. Suffer me to go down into the Jordan, in order that they may hear my Father’s testimony, and recognise the power of the Son. “Suffer it to be so now, for thus it becometh us to fulfil all righteousness.” Then at length John suffers Him. “And Jesus, when He was baptized, went up straightway out of the water: and the heavens were opened unto Him; and, lo, the Spirit of God descended like a dove, and rested upon Him. And a voice (came) from heaven, saying, This is my beloved Son, in whom I am well pleased.” (Mat_3:16, Mat_3:17)

6. Do you see, beloved, how many and how great blessings we would have lost, if the Lord had yielded to the exhortation of John, and declined baptism? For the heavens were shut before this; the region above was inaccessible. We would in that case descend to the lower parts, but we would not ascend to the upper. But was it only that the Lord was baptized? He also renewed the old man, and committed to him again the sceptre of adoption. For straightway “the heavens were opened to Him.” A reconciliation took place of the visible with the invisible; the celestial orders were filled with joy; the diseases of earth were healed; secret things were made known; those at enmity were restored to amity. For you have heard the word of the evangelist, saying, “The heavens were opened to Him,” on account of three wonders. For when Christ the Bridegroom was baptized, it was meet that the bridal-chamber of heaven should open its brilliant gates. And in like manner also, when the Holy Spirit descended in the form of a dove, and the Father’s voice spread everywhere, it was meet that “the gates of heaven should be lifted up.” (Psa_24:7) “And, lo, the heavens were opened to Him; and a voice was heard, saying, This is my beloved Son, in whom I am well pleased.”

7. The beloved generates love, and the light immaterial the light inaccessible.256 “This is my beloved Son,” He who, being manifested on earth and yet unseparated from the Father’s bosom, was manifested, and yet did not appear.257 For the appearing is a different thing, since in appearance the baptizer here is superior to the baptized. For this reason did the Father send down the Holy Spirit from heaven upon Him who was baptized. For as in the ark of Noah the love of God toward man is signified by the dove, so also now the Spirit, descending in the form of a dove, bearing as it were the fruit of the olive, rested on Him to whom the witness was borne. For what reason? That the faithfulness of the Father’s voice might be made known, and that the prophetic utterance of a long time past might be ratified. And what utterance is this? “The voice of the Lord (is) on the waters, the God of glory thundered; the Lord (is) upon many waters.” (Psa_29:3) And what voice? “This is my beloved Son, in whom I am well pleased.” This is He who is named the son of Joseph, and (who is) according to the divine essence my Only-begotten. “This is my beloved Son” – He who is hungry, and yet maintains myriads; who is weary, and yet gives rest to the weary; who has not where to lay His head, (Luk_9:5)258 and yet bears up all things in His hand; who suffers, and yet heals sufferings; who is smitten,259 and yet confers liberty on the world; (Heb_1:3) who is pierced in the side, (Mat_26:67)260 and yet repairs the side of Adam.261

8. But give me now your best attention, I pray you, for I wish to go back to the fountain of life, and to view the fountain that gushes with healing. The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to incorruption of soul and body, breathed into us the breath (spirit) of life, and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will also be God.262 And if he is made God by water and the Holy Spirit after the regeneration of the laver263 he is found to be also joint-heir with Christ (Rom_8:17) after the resurrection from the dead. Wherefore I preach to this effect: Come, all ye kindreds of the nations, to the immortality of the baptism. I bring good tidings of life to you who tarry in the darkness of ignorance. Come into liberty from slavery, into a kingdom from tyranny, into incorruption from corruption. And how, saith one, shall we come? How? By water and the Holy Ghost. This is the water in conjunction with the Spirit, by which paradise is watered, by which the earth is enriched, by which plants grow, by which animals multiply, and (to sum up the whole in a single word) by which man is begotten again and endued with life, in which also Christ was baptized, and in which the Spirit descended in the form of a dove.

9. This is the Spirit that at the beginning “moved upon the thee of the waters;” (Gen_1:2) by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, (Act_28:25) and descended in flight upon Christ. (Mat_3:16) This is the Spirit that was given to the apostles in the form of fiery tongues. (Act_2:3) This is the Spirit that David sought when he said, “Create in me a clean heart, O God, and renew a right spirit within me.” (Psa_51:10) Of this Spirit Gabriel also spoke to the Virgin, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.” (Luk_1:35) By this Spirit Peter spake that blessed word, “Thou art the Christ, the Son of the living God.” (Mat_16:16) By this Spirit the rock of the Church was stablished. (Mat_16:18) This is the Spirit, the Comforter, that is sent because of thee, (Joh_16:26) that He may show thee to be the Son264 of God.

10. Come then, be begotten again, O man, into the adoption of God. And how? says one. If thou practisest adultery no more, and committest not murder, and servest not idols; if thou art not overmastered by pleasure; if thou dost not suffer the feeling of pride to rule thee; if thou cleanest off the filthiness of impurity, and puttest off the burden of sin; if thou castest off the armour of the devil, and puttest on the breastplate of faith, even as Isaiah saith, “Wash you, and seek judgment, relieve the oppressed, judge the fatherless, and plead for the widow. And come and let us reason together, saith the Lord. Though your sins be as scarlet, I shall make them white as snow; and though they be like crimson, I shall make them white as wool. And if ye be willing, and hear my voice, ye shall eat the good of the land.” (Isa_1:16-19) Do you see, beloved, how the prophet spake beforetime of the purifying power of baptism? For he who comes down in faith to the laver of regeneration, and renounces the devil, and joins himself to Christ; who denies the enemy, and makes the confession that Christ is God; who puts off the bondage, and puts on the adoption, – he comes up from the baptism brilliant as the sun,265 flashing forth the beams of righteousness, and, which is indeed the chief thing, he returns a son of God and joint-heir with Christ. To Him be the glory and the power, together with His most holy, and good, and quickening Spirit, now and ever, and to all the ages of the ages. Amen. 

Fragments of Discourses or Homilies.

I.266

From the Discourse of Hippolytus, Bishop of Rome, on the Resurrection and Incorruption.

Men, he says, “in the resurrection will be like the angels of God,” (Mat_22:30) to wit, in incorruption, and immortality, and incapacity of loss.267 For the incorruptible nature is not the subject of generation;268 it grows not, sleeps not, hungers not, thirsts not, is not wearied, suffers not, dies not, is not pierced by nails and spear, sweats not, drops not with blood. Of such kind are the natures of the angels and of souls released from the body. For both these are of another kind, and different from these creatures of our world, which are visible and perishing.

II.269

From the Discourse of St. Hippolytus, Bishop and Martyr, on the Divine Nature.270

God is capable of willing, but not of not willing271 for that pertains only to one that changes and makes choice;272 for things that are being made follow the eternal will of God, by which also things that are made abide sustained.

III.273

St. Hippolytus, Bishop and Martyr, in his Homily on the Paschal Supper.

He was altogether274 in all, and everywhere; and though He filleth the universe up to all the principalities of the air, He stripped Himself again. And for a brief space He cries that the cup might pass from Him, with a view to show truly that He was also man.275 But remembering, too, the purpose for which He was sent, He fulfils the dispensation (economy) for which He was sent, and exclaims, “Father, not my will,” (Luk_22:42) and, “The spirit is willing, but the flesh is weak.” (Mat_26:41)

IV.276

1. Take me, O Samuel, the heifer brought to Bethlehem, in order to show the king begotten of David, and him who is anointed to be king and priest by the Father.

2. Tell me, O blessed Mary, what that was that was conceived by thee in the womb, and what that was that was born by thee in thy virgin matrix. For it was the first-born Word of God that descended to thee from heaven, and was formed as a first-born man in the womb, in order that the first-born Word of God might be shown to be united with a first-born man.

3. And in the second (form), – to wit, by the prophets, as by Samuel, calling back and delivering the people from the slavery of the aliens. And in the third (form), that in which He was incarnate, taking to Himself humanity from the Virgin, in which character also He saw the city, and wept over it.

V.277

And for this reason three seasons of the year prefigured the Saviour Himself, so that He should fulfil the mysteries prophesied of Him. In the Passover season, so as to exhibit Himself as one destined to be sacrificed like a sheep, and to prove Himself the true Paschal-lamb, even as the apostle says, “Even Christ,” who is God, “our passover was sacrificed for us.” (1Co_5:7) And at Pentecost so as to prosignify the kingdom of heaven as He Himself first ascended to heaven and brought man as a gift to God.278

VI.279

And an ark of imperishable wood was the Saviour Himself. For by this was signified the imperishable and incorruptible tabernacle (of His body), which engendered no corruption of sin. For the man who has sinned also has this confession to make: “My wounds stank, and were corrupt, because of my foolishness.” (Psa_38:5) But the Lord was without sin, being of imperishable wood in respect of His humanity, – that is to say, being of the Virgin and the Holy Spirit, covered, as it were, within and without with the purest gold of the Word of God.

VII.280

1. He who rescued from the lowest hell the first-formed man of earth when he was lost and bound with the chains of death; He who came down from above, and raised the earthy on high;281 He who became the evangelist of the dead, and the redeemer of the souls, and the resurrection of the buried, – He was constituted the helper of vanquished man, being made like him Himself, (so that) the first-born Word acquainted Himself with the first-formed Adam in the Virgin; He who is spiritual sought out the earthy in the womb; He who is the ever-living One sought out him who, through disobedience, is subject to death; He who is heavenly called the terrene to the things that are above; He who is the nobly-born sought, by means of His own subjection, to declare the slave free; He transformed the man into adamant who was dissolved into dust and made the food of the serpent, and declared Him who hung on the tree to be Lord over the conqueror, and thus through the tree He is found victor.

2. For they who know not now the Son of God incarnate, shall know in Him who comes as Judge in glory, Him who is now despised in the body of His humiliation.

3. And the apostles, when they came to the sepulchre on the third day, did not find the body of Jesus; just as the children of Israel went up the mount and sought for the tomb of Moses, but did not find it.

VIII.282

Under the figure of Egypt he described the world; and under things made with hands, idolatry; and under the earthquake, the subversion, and dissolution of the earth itself. And he represented the Lord the Word as a light cloud, the purest tabernacle, enthroned on which our Lord Jesus Christ entered into this life in order to subvert error.

IX.283

Now Hippolytus, the martyr and bishop of [the Province of] Rome, in his second discourse on Daniel, speaks thus: – 

Then indeed Azarias, standing along with the others, made their acknowledgments to God with song and prayer in the midst of the furnace. Beginning thus with His holy and glorious and honourable name, they came to the works of the Lord themselves, and named first of all those of heaven, and glorified Him, saying, “Bless the Lord, all ye works of the Lord.” Then they passed to the sons of men, and taking up their hymn in order, they then named the spirits [that people Tartarus284 beneath the earth,] and the souls of the righteous, in order that they might praise God together with them.

X.285

Now a person might say that these men, and those who hold a different opinion, are yet near neighbours, being involved in like error. For those men, indeed, either profess that Christ came into our life a mere man, and deny the talent of His divinity, or else, acknowledging Him to be God, they deny, on the other hand, His humanity, and teach that His appearances to those who saw Him as man were illusory, inasmuch as He did not bear with Him true manhood, but was rather a kind of phantom manifestation. Of this class are, for example, Marcion and Valentinus, and the Gnostics, who sunder the Word from the flesh, and thus set aside the one talent, viz., the incarnation.

XI.286

1. The body of the Lord presented both these to the world, the sacred blood and the holy water.

2. And His body, though dead after the manner of man, possesses in it great power of life. For streams which flow not from dead bodies flowed forth from Him, viz., blood and water; in order that we might know what power for life is held by the virtue that dwelt in His body, so as that it appears not to be dead like others, and is able to shed forth for us the springs of life.

3. And not a bone of the Holy Lamb is broken, this figure showing us that suffering toucheth not His strength. For the bones are the strength of the body. 

Fragments from Other Writings of Hippolytus.287

I.

Now Hippolytus, a martyr for piety, who was bishop of the place called Portus, near Rome, in his book Against all Heresies, wrote in these terms: – 

I perceive, then, that the matter is one of contention. For he288 speaks thus: Christ kept the supper, then, on that day, and then suffered; whence it is needful that I, too, should keep it in the same manner as the Lord did. But he has fallen into error by not perceiving that at the time when Christ suffered He did not eat the passover of the law.289 For He was the passover that had been of old proclaimed, and that was fulfilled on that determinate day.

II.

From the same.

And again the same (authority), in the first book of his treatise on the Holy Supper, speaks thus: – 

Now that neither in the first nor in the last there was anything false is evident; for he who said of old, “I will not any more eat the passover,” (Luk_22:16) probably partook of supper before the passover. But the passover He did not eat, but He suffered; for it was not the time for Him to eat.

III.290

Hippolytus, Bishop and Martyr, in a letter to a certain queen.291

1. He calls Him, then, “the first-fruits of them that sleep,” (1Co_15:20) as the “first-begotten of the dead.” (Col_1:18) For He, having risen, and being desirous to show that that same (body) had been raised which had also died, when His disciples were in doubt, called Thomas to Him, and said, “Reach hither; handle me, and see: for a spirit hath not bone and flesh, as ye see me have.” (Joh_20:27; Luk_24:39)

2. In calling Him the first-fruits, he testified to that which we have said, viz., that the Saviour, taking to Himself the flesh out of the same lump, raised this same flesh, and made it the first-fruits of the flesh of the righteous, in order that all we who have believed in the hope of the Risen One may have the resurrection in expectation.

The Story Of a Maiden of Corinth, and a Certain Magistrianus

The account given by Hippolytus, the friend of the apostles292

In another little book bearing the name of Hippolytus, the friend of the apostles, I found a story of the following nature: – 

There lived a certain most noble and beautiful maiden293 in the city of Corinth, in the careful exercise of a virtuous life. At that time some persons falsely charged her before the judge there, who was a Greek, with cursing the times, and the princes, and the images. Now those who trafficked in such things, brought her beauty under the notice of the impious judge, who lusted after women. And he gladly received the accusation with his equine ears and lascivious thoughts. And when she was brought before the bloodstained (judge), he was driven still more frantic with profligate passion. But when, after bringing every device to bear upon her, the profane than could not gain over this woman of God, he subjected the noble maiden to various outrages. And when he failed in these too, and was unable to seduce her from her confession of Christ, the cruel judge became furious against her, and gave her over to a punishment of the following nature: Placing the chaste maiden in a brothel, he charged the manager, saying, Take this woman, and bring me three nummi by her every day. And the man, exacting the money from her by her dishonour, gave her up to any who sought her in the brothel. And when the women-hunters knew that, they came to the brothel, and, paying the price lint upon their iniquity, sought to seduce her. But this most honourable maiden, taking counsel with herself to deceive them, called them to her, and earnestly besought them, saying: I have a certain ulceration of the pudenda, which has an extremely hateful stench; and I am afraid that ye might come to hate me on account of the abominable sore. Grant me therefore a few days, and then ye may have me even for nothing. With these words the blessed maiden gained over the profligates, and dismissed them for a time.294 And with most fitting prayers she importuned God, and with contrite supplications she sought to turn Him to compassion. God, therefore, who knew her thoughts, and understood how the chaste maiden was distressed in heart for her purity, gave ear to her; and the Guardian of the safety of all men in those days interposed with His arrangements in the following

manner: – 

Of a certain person Magistrianus.295

There was a certain young man, Magistrianus,296 comely in his personal appearance, and of a pious mind, whom God had inspired with such a burning spiritual zeal, that he despised even death itself. He, coming under the guise of profligacy, goes in, when the evening was far gone, to the fellow who kept the women, and pays him five nummi, and says to him, Permit me to spend this night with this damsel. Entering then with her into the private apartment, he says to her, Rise, save thyself. And taking off her garments, and dressing her in his own attire, his night-gown, his cloak, and all the habiliments of a man, he says to her, Wrap yourself up with the top of your cloak, and go out; and doing so, and signing herself entirely with the mystery of the cross, she went forth uncorrupt from that place, and was preserved perfectly stainless by the grace of Christ, and by the instrumentality of the young man, who by his own blood delivered her from dishonour. And on the following day the matter became known, and Magistrianus was brought before the infuriated judge. And when the cruel tyrant had examined the noble champion of Christ, and had learned all, he ordered him to be thrown to the wild beasts, – that in this, too, the honour-hating demon might be put to shame. For, whereas he thought to involve the noble youth in an unhallowed punishment, he exhibited him as a double martyr for Christ, inasmuch as he had both striven nobly for his own immortal soul, and persevered manfully in labours also in behalf of that noble and blessed maiden. Wherefore also he was deemed worthy of double honour with Christ, and of the illustrious and blessed crowns by His goodness.

Elucidation.

The conduct of Father Abraham, although not approved of by Inspiration, but simply recorded (Gen_26:7), gave early Christians an opinion that the wicked may be justly foiled, by equivocation and deception, for the preservation of innocence or the life of the innocent. In such case the person deceived, they might argue, is not injured, but benefited (Gen_26:10), being saved from committing violence and murder. The Corinthian maiden was accustomed to be veiled (as Tertullian intimates), and was taught alike to cherish her own purity and to have no share in affording occasion of sin to others. See vol. 4. pp. 32, 33. Let us call this narrative “The Story of Corinthia and Magistrianus.” 

FOOTNOTES

173 κατὰ στοιχεῖον. The Latin title in the version of Anastasius renders it “ex sermone qui est per elementum.”

174 περὶ θεολογίας.

175 For “Ἥλικος the Codex Regius et Colbertinus of Nicephorus prefers Ἣλικιωνος. Fabricus conjectures that we should read ἡλικιωτῶ αἱρετικῶν, so that the title would be, Against Beron and his fellow-heretics, [N.B. Beron = Vero.]

176 αὐτῷ τῷ … Θεῷ.

177 τοῖς ἕκαστα φυσικοῖς διεξαγόμενα νόμοις. Anastasius makes it naturalibus producta ligibus; Capperonnier suis quaeque legibus temperata vel ordinata.

178 τροπὴ γὰρ τοῦ κατὰ φύσιν ἀπείρου, κινεῖσθαι μὴ πεφυκότος, ἡ κίνησις; or may the sense be, “for a change in that which is in its nature infinite would just be the moving of that which is incapable of movement?”

179 μηδ ̓ ἑνὶ παντελῶς ὃ ταυτόν ἐστι τῷ Πατρὶ γενόμενος ταυτὸν τῇ σαρκὶ διὰ τὴν κένωσιν. Thus in effect Combefisius, correcting the Latin version of Anastasius. Baunius adopts the reading in the Greek Codex Nicephori, viz., ἕνωσιν for κένωσιν, and renders it, “In nothing was the Word, who is the same with the Father, made the same with the Flesh through the union:” nulla re Verbum quod idem est cum Patre factum est idem cum carne propter unionem.

180 δίχα σαρκὸς, i.e., what He was before assuming the flesh, that He continued to be in Himself, viz., independent of limitation.

181 θεΐκῶς.

182 Or existence, ὕπαρξιν. Anastasius makes it substantia.

183 οὐσίαν.

184 ἐνεργείας.

185 φυσικῆς ἰδιότητος.

186 κατὰ σύγκρισιν. Migne follows Capperonnier in taking σύγκρισις in this passage to mean not “comparison” or “relation,” but “commixture,” the “concretion and commixture” of the divine and human, which was the error of Apollinaris and Eutyches in their doctrine of the incarnation, and which had been already refuted by Tertullian, Contra Praxeam, c. xxvii.

187 Or, “for that would be to speak of the same being as greater and less than himself.”

188 υποστασιν.

189 αὐτοσθενές.

190 σωτήριον σάρκωσιν.

191 οὐδ ̓ ὥσπερ τῆς αὐτοῦ θεότητος οὕτω καὶ αὐτῆς φυσικῶς ἐκφυομένην.

192 σωματώσεως.

193 ὑπεράπειρος.

194 αὐτουργῶν.

195 λόγος.

196 The text is, διὰ τῶν ἀνομοίων μὲν ὑπάρχοντα. Anastasius reads μὴ for μέν.

197 σωματώσεως.

198 τῆς ὅλης θεότητος.

199 συνέφυ.

200 Κατὰ σύλληψιν πάντα περιγράφουσαν νοῦν.

201 οὔτε μὴν εἰς τ ̓ αὐτὸν αὐτῷ φέρεσθαι φύσεώς ποτε καὶ φυσικῆς ἐνεργείας, ἕως ἂν ἑκάτερον τῆς ἰδίας ἐντὸς μένει φυσικῆς ἀτρεψίας. To φέρεσθαι we supply again πεφυκε.

202 οὐσίαν.

203 The sense is extremely doubtful here. The text runs thus: ὁμοφυῶν γὰρ μόνων ἡ ταυτουργός ἐστι κίνησις σημαίνουσα τὴν οὐσίαν, ἧς φυσικὴ καθέστηκε δύναμις, ἑτεροφυοῦς ἰδιότητος οὐσίας εἶναι κατ ̓ οὐδένα λόγον, ἢ γενέσθαι δίχα τροπῆς δυναμένην. Anastasius renders it: Connaturalium enim tantum per se operans est motus, manifestans sunstantiam, cujus naturalem constat esse virtutem; diversae naturae proprietatis substantia nulla naturae esse vel fieri sine convertibilitate valente.

204 διττὴν καὶ διαφορὰν ἔχον διέγνωσται τὴν ἐν πᾶσι φυσικὴν θεωρίαν.

205 The text goes, ἕως ἂν οὐχ, which is adopted by Combefisius. But Capperonnier and Migne read οὖν for οὐχ, as we have rendered it.

206 Change, κίνησις.

207 μένει ἀνέκπτωτος.

208 γενέσθαι ταυτουργὸν τῇ θεότητι.

209 ταυτοπαθῆ τῇ σαρκί.

210 κένωσιν.

211 σύγχυσιν.

212 ὁμοεργῆ.

213 συγκεχυμένων. [Vol. 3. p. 623].

214 δυάς.

215 προσώτων.

216 τετράς, i.e., instead of Trinity [the Τριὰς].

217 μετάπτωσις. [Compare the Athanasian Confession].

218 ἴσον ἑαυτῷ καὶ ταυτόν.

219 ἀκατάλληλον.

220 τῆς ἰδίας φύσεως οὐσιώδη λόγον.

221 ταυτουργίαν.

222 διαίρεσιν προσωπικήν.

223 ὑπάρξεως.

224 ἰδιωμάτων.

225 φυσικῆς ἔξω γεγονὼς ἰσότητος καὶ ταυτότητος.

226 ἰδίωμα.

227 ἑτεροφανοῦς οὐσίας.

228 δημιουργόν.

229 ἐνουσιώσας.

230 Or sensitive, αἰσθητικοῦ.

231 ἀνοχῇ πάσχων θεότητος.

232 γυμνὸν σώματος.

233 ἄμοιρον δράσας θεότητος.

234 καινοπρεπῆ τρόπον.

235 τὸ κατ ̓ ἄμφω φυσικῶς ἀναλλοίωτον.

236 εἰς πίστωσιν.

237 ἐνανθπωπήσεως. [See Athanasian Creed, in Dutch Hymnal.]

238 μηδὲν ἐχούσης φαυλότητος.

239 ἐνεργείας μονάδι.

240 ταυτουργίαν.

241 μόνης τῆς τῶν ὁμοφυῶν προσώπων ὁμοφυοῦς ταυτότητος.

242 δίσκου.

243 σεληνιακοῦ στοιχείου.

244 πολυπηγήτου τῶν ἄστρων μουσίου.

245 φύσεως.

246 στοιχεῖα.

247 [Pindar (Ἄριστον μὲν ὕδωρ, Olymp., i. 1), is here expounded and then transcended.]

248 ἀξιοπιστίαν.

249 Economically.

250 οὐ παρθενίαν ἐστείρωσα. So Gregory Thaumaturgus, sancta Theophania, p. 106, edit. Vossii: “Thou, when born of the Virgin Mary,… didst not loose her virginity; but didst preserve it, and gifted her with the name of mother.”

251 παράπτω.

252 It was a common opinion among the ancient among theologians that the devil was ignorant of the mystery of the economy, founding on such passages as Mat_4:3; 1Co_2:8. (Fabricus.) [See Ignatius, vol. 1. p. 57, this series.]

253 γυμνός.

254 ἀπροστάτευτος.

255 ἀκανόνιστα δογματίζεις.

256 φῶς ἄΰλον γεννᾷ φῶς ἀπόσιτον. The Son is called “Light of Light” in the Discourse against Noetus, ch. x. [See p. 227 supra.] In φῶς ἀπρόσιτον the reference is to 1Ti_6:16.

257 ἐπεφάνη οὐκ ἐφάνη. See Dorner’s Doctrine of the Person of Christ, div. i. vol. ii. p. 97 (Clark).

258 [Compare the Paradoxes, attributed to Bacon, in his Works, vol. xiv. p. 143; also the Appendix, pp. 139-142.]

259 ῥαπιζόμενος, referring to the slap in the process of manumitting slaves.

260 [From which proceeds His Church.]

261 That is, the sin introduced by Eve, who was formed by God out of Adam’s side. (Fabricus.)

262 ἔσται καὶ Θεός, referring probably to 2Pe_1:4, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, “that by these ye might be partakers of the divine nature.” [See vol. 3. p. 317. Tertullian anticipates the language of the “Athanasian Confession,” – “taking the manhood into God;” applicable, through Christ, to our redeemed humanity. Eph_2:6; Rev_3:21]

263 κολυμβήθρας.

264 τέκνον.

265 This seems to refer to what the poets sing as to the sun rising out of the waves of ocean. (Fabricus.) [Note, this is not said of such as Simon Magus, but of one who puts off the bondage, i.e., of corruption. Our author’s perorations are habitually sublime.]

266 From a Discourse on the Resurrection, in Anastasius Sinaita, Hodegus, p. 350. This treatise is mentioned in the list of his works given on the statue, and also by Jerome, Sophronius, Nicephorus, Honorius, etc.

267 ἀρευσίᾳ.

268 γεννᾶται.

269 From the Discourse on the Theology or the Doctrine of Christ’s Divine Nature, extant in the Acts of the Lateran Council, under Martinus 1., ann. 649, secret. v. p. 287, vol. vii. edit. Veneto-Labb.

270 περὶ θεολογίας.

271 οὐ τὸ μὴ θέλειν.

272 τρεπτοῦ καὶ προαιπετοῦ.

273 From a Homily on the Lord’s Paschal Supper, ibid., p. 293.

274 ὅλος.

275 καὶ ἄνθρωπος, also man. See Grabe, Bull’s Defens. Fid. Nic., p. 103.

276 From a Discourse on Elkanah and Hannah. In Theodoret, Dial. I., bearing the title “Unchangeable,” (ἄτρεπτος); Works, vol. iv. p. 36.

277 From the same Discourse. From Theodoret’s second Dialogue, bearing the title “Unmixed,” ἀσύγχτος; Works, vol. iv. p. 88.

278 [Man’s nature was never before in heaven. Joh_3:13; Act_2:34.]

279 From an Oration on “The Lord is my Shepherd.” In Theodoret, Dial. I. p. 36.

280 From a Discourse on the “Great Song” [i.e., Psa_90:1-17. See Bunsen, i. p. 285. Some suppose it is Psa_109:1-31.] In Theodoret, Dial. II. p. 36.

281 τὸν κάτω εἰς τὰ ἄνω. [See p. 238, note 278, supra.]

282 From a Discourse on the beginning of Isaiah. In Theodoret, Dial. I. p. 36.

283 From a second Oration on Daniel. In the tractate of Eustratius, a presbyter of the Church of Constantinople, “Against those who allege that souls, as soon as they are released from the body, cease to act,” ch. xix., as edited by Allatius in his work on the Continuous Harmony of the Western and the Eastern Church on the Dogma of Purgatory, p. 402. [Conf. Macaire, Theol. Orthod., ii. p. 725]

284 [Nothing of this in the hymn: hence my brackets.]

285 From an Oration on the Distribution of Talents. In Theodoret, Dial. II. p. 88.

286 From a Discourse on “The two Robbers.” In Theodoret’s Third Dialogue, bearing the title “Impassible” (ἀπαθὴς), p. 156.

287 Preserved by the author of the Chronicon Paschale, ex. ed. Cangii, p. 6.

288 i.e., the opponent of Hippolytus, one of the forerunners of the Quartodecimans.

289 [For pro & con see Speaker’s Com., note on Mat_26:1-75.]

290 From a letter of Hippolytus to a certain queen. In Theodoret’s Dial. II., bearing the title “Unmixed” (ἀσύγχυτος) and Dial. III. entitled “Impassible” (ἀπαθης) [pp. 238-239 supra].

291 On the question as to who this queen was, see Stephen Moyne, in notes to the Varia Sacra, pp. 1103, 1112. In the marble monument mention is made of a letter of Hippolytus to Severina. [Bunsen decides that she was only a princess, a daughter of Alexander Severus. See his Hippolytus, i. p. 276.]

292 Extract in Palladius, Historia Lausiaca, chap. cxlviii.; Gallandi, Biblioth., ii. 513.

293 Nicephorus also mentions her in his Hist. Eccl., vii. 13.

294 [On the morality of this, see vol. 2. pp. 538, 556.]

295 From the same, chap. cxlix.

296 Nicephorus gives this story also, Hist. Eccl., vii. 13.

Of the Discipline and Advantage of Chastity.34

1. I do not conceive that I have exceeded any portions of my duty, in always striving as much as possible, by dally discussions of the Gospels, to afford to you from time to time the means of growth, by the Lord’s help, in faith and knowledge. For what else can be effected in the Lord’s Church with greater advantage, what can be found more suitable to the office of a bishop, than that, by the teaching of the divine words, recommended and commented on by Him, believers should be enabled to attain to the promised kingdom of heaven? This assuredly, as the desired result day by day of my work as well as of my office, I endeavour, notwithstanding my absence, to accomplish; and by my letters I try to make myself present to you, addressing you in faith, in my usual manner, by the exhortations that I send you. I call upon you, therefore, to be established in the power of the Root [this illustrates pp. 322 and 389, note 7 (Elucidation XVIII. See pp. 380 ( note 314 ) and 322 ( note 218))] of the Gospel, and to stand always armed against all the assaults of the devil. I shall not believe myself to be absent from you, if I shall be sure of you. Nevertheless, everything which is advantageously set forth, and which either defines or promises the condition of eternal life to those who are investigating it, is then only profitable, if it be aided in attaining the reward of the effort by the power of the divine mercy. We not only set forth words which come from the sacred fountains of the Scriptures, but with these very words we associate prayers to the Lord, and wishes, that, as well to us as to you, He would not only unfold l the treasures of His sacraments, but would bestow strength for the carrying into act of what we know. For the danger is all the greater if we know the Lord’s will, and loiter in the work of the will of God.

2. Although, therefore, I exhort you always, as you are aware, to many things, and to the precepts of the Lord’s admonition – for what else can be desirable or more important to me, than that in all things you should stand perfect in the Lord? – yet I admonish you, that you should before all things maintain the barriers of chastity, as also you do: knowing that you are the temple of the Lord, the members of Christ, the habitation of the Holy Spirit, elected to hope, consecrated to faith, destined to salvation, sons of God, brethren of Christ, associates of the Holy Spirit, owing nothing any longer to the flesh, as born again of water, that the chastity, over and above the will, which we should always desire to be ours, may be afforded to us also, on account of the redemption, that that which has been consecrated by Christ might not be corrupted. For if the apostle declares the Church to be the spouse of Christ, I beseech you consider what chastity is required, where the Church is given in marriage as a betrothed virgin. And I indeed, except that I have proposed to admonish you with brevity, think the most diffuse praises due, and could set forth abundant laudations of chastity; but I have thought it superfluous to praise it at greater length among those who practise it. For you adorn it while you exhibit it; and in its exercise you set forth its more abundant praises, being made its ornament, while it also is yours, each lending and borrowing honour from the other. It adds to you the discipline of good morals; you confer upon it the ministry of saintly works. For how much and what it can effect has on the one hand been manifest by your means, and on the other it has shown and taught what you are wishing for, – the two advantages of precepts and practice being combined into one, that nothing should appear maimed, us would be the case if either principles were wanting to service, or service to principles.

3. Chastity is the dignity of the body, the ornament of morality, the sacredness of the sexes, the bond of modesty, the source of purity, the peacefulness of home, the crown of concord.35 Chastity is not careful whom it pleases but itself. Chastity is always modest, being the mother of innocency; chastity is ever adorned with modesty alone, then rightly conscious of its own beauty if it is displeasing to the wicked. Chastity seeks nothing in the way of adornments: it is its own glory. It is this which commends us to the Lord, unites us with Christ; it is this which drives out from our members all the illicit conflicts of desire, instills peace into our bodies: blessed itself, and making those blessed, whoever they are, in whom it condescends to dwell. It is that which even they who possess it not can never accuse; it is even venerable to its enemies, since, they admire it much more because they are unable to capture it. Moreover, as mature, it is both always excellent in men, and to be earnestly desired by women; so its enemy, unchastity, is always detestable, making an obscene sport for its servants, sparing neither bodies nor souls. For, their own proper character being overcome, it sends the entire man under its yoke of lust, alluring at first, that it may do the more mischief by its attraction, – the foe of continency, exhausting both means and modesty; the perilous madness of lust frequently attaining to the blood, the destruction of a good conscience, the mother of impenitence, the ruin of a more virtuous age, the disgrace of one’s race, driving away all confidence in blood and family, intruding one’s own children upon the affections of strangers, interpolating the offspring of an unknown and corrupted stock into the testaments of others. And this also, very frequently burning without reference to sex, and not restraining itself within the permitted limits, thinks it little satisfaction to it self, unless even in the bodies of men it seeks, not a new pleasure, but goes in quest of extraordinary and revolting extravagances, contrary to nature itself, of men with men.

4. But chastity maintains the first rank in virgins, the second in those who are continent, the third in the case of wedlock. Yet in all it is glorious, with all its degrees. For even to maintain the marriage-faith is a matter of praise in the midst of so many bodily strifes; and to have determined on a limit in marriage defined by continency is more virtuous still, because herein even lawful things are refused.36 Assuredly to have guarded one’s purity from the womb, and to have kept oneself an infant even to old age throughout the whole of life, is certainly the part of an admirable virtue; only that if never to have known the body’s seductive capacities is the greater blessedness, to have overcome them when once known is the greater virtue; yet still in such a sort that that virtue comes of God’s gift, although it manifests itself to men in their members.

5. The precepts of chastity, brethren, are ancient. Wherefore do I say ancient? Because they were ordained at the same time as men themselves. For both her own husband belongs to the woman, for the reason that besides him she may know no other; and the woman is given to the man for the purpose that, when that which had been his own had been yielded to him, he should seek for nothing belonging to another.37 And in such wise it is said, “Two shall be in one flesh,” (Mat_19:5) that what had been made one should return together, that a separation without return should not afford any occasion to a stranger. Thence also the apostle declares that the man is the head of the woman, that he might commend chastity in the conjunction of the two. For as the head cannot be suited to the limbs of another, so also one’s limbs cannot be suited to the head of another: for one’s head matches one’s limbs, and one’s limbs one’s head; and both of them are associated by a natural link in mutual concord, lest, by any discord arising from the separation of the members, the compact of the divine covenant should be broken. Yet he adds, and says: “Because he who loves his wife, loves himself. For no one hates his own flesh; but nourishes and cherishes it, even as Christ the Church.” (Eph_5:28, Eph_5:29) From this passage there is great authority for charity with chastity, if wives are to be loved by their husbands even as Christ loved the Church and wives ought so to love their husbands also as the Church loves Christ.

6. Christ gave this judgment when, being inquired of, He said that a wife must not be put away, save for the cause of adultery; such honour did He put upon chastity. Hence arose the decree: “Ye shall not suffer adulteresses to live.” (Lev_20:10) Hence the apostle says: “This is the will of God, that ye abstain from fornication.” (1Th_4:3) Hence also he says the same thing: “That the members of Christ must not be joined with the members of an harlot.” (1Co_6:15) Hence the man is delivered over unto Satan for the destruction of the flesh, who, treading under foot the law of chastity, practises the vices of the flesh. Hence with reason adulterers do not attain the kingdom of heaven. Hence it is that every sin is without the body, but that the adulterer alone sins against his own body. Hence other authoritative utterances of the instructor, all of which it is not necessary at this time to collect, especially among you, who for the most part know and do them; and you cannot find cause for complaint concerning these things, even though they are not described. For the adulterer has not an excuse, nor could he have, because he might take a wife.

7. But as laws are prescribed to matrons, who are so bound that they cannot thence be separated, while virginity and continency are beyond all law, there is nothing in the laws of matrimony which pertains to virginity; for by its loftiness it transcends them all. If any evil undertakings of men endeavour to transcend laws, virginity places itself on an equality with angels; moreover, if we investigate, it even excels them, because struggling in the flesh it gains the victory even against a nature which angels have not. What else is virginity than the glorious preparation for the future life? Virginity is of neither sex. Virginity is the continuance of infancy. Virginity is the triumph over pleasures. Virginity has no children; but what is more, it has contempt for offspring: it has not fruitfulness, but neither has it bereavement; blessed that it is free from the pain of bringing forth, more blessed still that it is free from the calamity of the death of children. What else is virginity than the freedom of liberty? It has no husband for a master. Virginity is freed from all affections: it is not given up to marriage, nor to the world, nor to children. It cannot dread persecution, since it cannot provoke it from its security.

8. But since the precepts of chastity have thus briefly been set forth to us, let us now give an instance of chastity. For it is more profitable when we come in the very presence of the thing; nor will there be any doubt about the virtue, when that which is prescribed is also designated by illustrations. The example of chastity begins with Joseph. A Hebrew youth, noble by his parentage, nobler by his innocence, on account of the envy excited by his revelations exposed for sale by his brethren to the Israelites, had attained to the household of a man of Egypt. By his obedience and his innocence, and by the entire faithfulness of his service, he had aroused in his favour the easy and kindly disposition of his master; and his appearance had commended itself to all men, alike by his gracious speech as by his youthfulness. But that same nobility of manner was received by his master’s wife in another manner than was becoming; in a secret part of the house, and without witnesses, – a place high up, and fitted for deeds of wickedness, the unrestrained unchastity of the woman thought that it could overcome the youth’s chastity, now by promises, now by threats. And when he was restrained from attempting flight by her holding his garments, shocked at the audacity of such a crime, tearing his very garments, and able to appeal to the sincerity of his naked body as a witness of his innocence, the rash woman did not shrink from adding calumny to the crime of her unchastity. Dishevelled, and raging that her desire should be despised, she complained both to others and to her husband that the Hebrew youth had attempted to use that force to her which she herself had striven to exercise.38 The husband’s passion, unconscious of the truth, and terribly inflamed by his wife’s accusation, is aroused; and the modest youth, because he did not defile his conscience with the crime, is thrust into the lowest dungeon of the prison. But chastity is not alone in the dungeon; for God is with Joseph, and the guilty are given into his charge, because he had been guiltless. Moreover, he dissolves the obscurities of dreams, because his spirit was watchful in temptations, and he is freed from chains by the master of the prison. He who had been an inferior in the house with peril, was made lord of the palace without risk; restored to his noble station, he received the reward of chastity and innocence by the judgment of God, from whom he had deserved it.

9. But not less from a different direction arises to us another similar instance of chastity from the continence of women. Susanna, as we read, the daughter of Chelcias, the wife of Joachim, was exceedingly beautiful – more beautiful still in character. Her outward appearance added no charm to her, for she was simple: chastity had cultivated her; and in addition to chastity nature alone. With her, two of the elders had begun to be madly in love, mindful of nothing, neither of the fear of God, nor even of their age, already withering with years. Thus the flame of resuscitated lust recalled them into the glowing heats of their bygone youth. Robbers of chastity, they profess love, while they really hate. They threaten her with calumnies when she resists; the adulterers in wish declare themselves the accusers of adultery. And between these rocks of lust she sought help of the Lord, because she was not equal to prevailing against them by bodily strength. And the Lord heard from heaven chastity crying to Him; and when she, overwhelmed with injustice, was being led to punishment, she was delivered, and saw her revenge upon her enemies. Twice victorious, and in her peril so often and so fatally hedged in, she escaped both the lust and death. It will be endless if I continue to produce more examples; I an content with these two, especially as in these cases chastity has been defended with all their might.

10. The memory of noble descent could not enervate them, although to some this is a suggestive licence to lasciviousness; nor the comeliness of their bodies, and the beauty of their well-ordered limbs, although for the most part this affords a hint, that being, as it were, the short-lived flower of an age that rapidly passes away, it should be fed with the offered opportunity of pleasure; nor the first years of a green but mature age, although the blood, still inexperienced, grows hot, and stimulates the natural fires, and the blind flames that stir in the marrow, to seek a remedy, even if they should break forth at the risk of modesty; nor any opportunity afforded by secrecy, or by freedom from witnesses, which to some seems to ensure safety, although this is the greatest temptation to the commission of crime, that there is no punishment for meditating it. Neither was a necessity laid upon them by the authority of those who bade them yield, and in the boldness of association and companionship, by which kind of temptations also righteous determinations are often overcome. Neither did the very rewards nor the kindliness, nor did the accusations, nor threats, nor punishments, nor death, move them; nothing was counted so cruel, so hard, so distressing, as to have fallen from the lofty stand of chastity. They were worthy of such a reward of the Divine Judge, that one of them should be glorified on a throne almost regal; that the other, endowed with her husband’s sympathy, should be rescued by the death of her enemies. These, and such as these, are the examples ever to be placed before our eyes, the like of them to be meditated on day and night.

11. Nothing so delights the faithful soul as the healthy consciousness of an unstained modesty. [Tertullian, vol. 4. pp. 74, 97, etc.] To have vanquished pleasure is the greatest pleasure; nor is there any greater victory than that which is gained over one’s desires. He who has conquered an enemy has been stronger, but it was stronger than another; he who has subdued lust has been stronger than himself. He who has overthrown an enemy has beaten a foreign foe; he who has cast down desire has vanquished a domestic adversary. Every evil is more easily conquered than pleasure; because, whatever it is, the former is repulsive, the latter is attractive. Nothing is crushed with such difficulty as that which is armed by it. He who gets rid of desires has got rid of fears also; for from desires come fears. He who overcomes desires, triumphs over sin; he who overcomes desires, shows that the mischief of the human family lies prostrate under his feet; he who has overcome desires, has given to himself perpetual peace ; he who has overcome desires, restores to himself liberty, – a most difficult matter even for noble natures. Therefore we should always meditate, brethren, as these matters teach us, on chastity. That it may be the more easy, it is based upon no acquired skill. For the right will that is therein carried to perfection – which, were it not checked, is remote (scil. from our consciousness) – is still our will; so that it is not a will to be acquired, but that which is our own is to be cherished.39

12. For what is chastity but a virtuous mind added to watchfulness over the body; so that modesty observed in respect of the sexual relations, attested by strictness (of demeanour), should maintain honourable faith by an uncorrupted offspring? Moreover, to chastity, brethren, are suited and are known first of all divine modesty, and the sacred meditation of the divine precepts, and a soul inclined to faith, and a mind attuned to the sacredness of religion: then carefulness that nothing in itself should be elaborated beyond measure, or extended beyond propriety; that nothing should be made a show of, nothing artfully coloured; that there should be nothing to pander to the excitement or the renewal of wiles. She is not a modest woman who strives to stir up the fancy of another, even although her bodily chastity be preserved. Away with such as do not adorn, but prostitute their beauty. For anxiety about beauty is not only the wisdom of an evil mind, but belongs to deformity. Let the bodily nature be free, nor let any sort of force be intruded upon God’s works. She is always wretched who is not satisfied to be such as she is. Wherefore is the colour of hair changed? Why are the edges of the eyes darkened? Why is the face moulded by art into a different form? Finally, why is the looking-glass consulted, unless from fear lest a woman should be herself? Moreover, the dress of a modest woman should be modest; a believer should not be conscious of adultery even in the mixture of colours. To wear gold in one’s garments is as if it were desirable to corrupt one’s garments. What do rigid metals do among the delicate threads of the woven textures, except to press upon the enervated shoulders, and unhappily to show the extravagance of a boastful soul? Why are the necks oppressed and hidden by outlandish stones, the prices of which, without workmanship, exceed the entire fortune40 of many a one? It is not the woman that is adorned, but the woman’s vices that are manifested. What, when the fingers laden with so much gold can neither close nor open, is there any advantage sought for, or is it merely to show the empty parade of one’s estate? It is a marvellous thing that women, tender in all things else, in bearing the burden of their vices are stronger than men.

13. But to return to what I began with: chastity is ever to be cultivated by men and women; it is to be kept with all watchfulness within its bounds. The bodily nature is quickly endangered in the body, when the flesh, which is always falling, carries it away with itself. Because under the pretext of a nature which is always urging men to desires whereby the ruins of a decayed race are restored, deceiving with the enticement of pleasure, it does not lead its offspring to the continence of legitimate intercourse, but hurls them into crime. Therefore, in opposition to these fleshly snares, by which the devil both obtrudes himself as a companion and makes himself a leader, we must struggle with every kind of strength. Let the aid of Christ be appropriated, according to the apostle, and let the mind be withdrawn as much as possible from the association of the body; let consent be withheld from the body; let vices be always chastised, that they may be hated; let that misshapen and degraded shame which belongs to sin be kept before our eyes. Repentance itself, with all its struggles, is a discreditable testimony to sins committed. Let not curiosity be indulged in scanning other people’s countenances. Let one’s speech be brief, and one’s laughter moderate, for laughter is the sign of an easy and a negligent disposition; and let all contact, even that which is becoming, be avoided.41 Let no indulgence be permitted to the body, when bodily vice is to be avoided. Let it be considered how honourable it is to have conquered dishonour, how disgraceful to have been conquered by dishonour.

14. It must be said, moreover, that adultery is not pleasure, but mutual contempt; nor can it delight, because it kills both the soul and modesty. Let the soul restrain the provocations of the flesh; let it bridle the impulses of the body. For it has received this power, that the limbs should be subservient to its command; and as a lawful and accomplished charioteer, it should turn about the fleshly impulses when they lift themselves above the allowed limits of the body, by the reins of the heavenly precepts, lest that chariot of the body, carried away beyond. its limits, should hurry into its own peril the charioteer himself as well as it. But in the midst of these things, nay, before these things, in opposition to disturbances and all vices, help must be sought for from the divine camp; for God alone, who has condescended to make men, is powerful also to afford sufficient help to men. I have composed a few words, because I did not propose to write a volume, but to send you an address. Look ye to the Scriptures; seek out for yourselves from those precepts greater illustrations of this matter.42 Beloved brethren, farewell.

Exhortation to Repentance.43

That all sins may be forgiven him who has turned to God with his whole heart.

In the eighty-eighth Psalm: “If his children forsake my law, and walk not in my judgments, and keep not my commandments, I will visit their iniquities with a rod, and their sins with stripes; nevertheless my loving-kindness will I not scatter away from them.” (Psa_89:30)

Also in Isaiah: “Thus saith the Lord, the Holy One of Israel, When thou shalt turn and mourn, then thou shalt be saved, and shalt know where thou wast.” (Isa_30:15, LXX)

Also in the same place: “Woe unto you, children of desertion, saith the Lord! ye have made counsel not by me, and my covenant not by my Spirit, to add sin to sin.” (Isa_30:1, LXX)

Also in Jeremiah: “Withdraw thy foot from a rough way, and thy face from thirst. But she said, I will be comforted, I am willing; for she loved strangers, and went after them.” (Jer_2:25, LXX)

Also in Isaiah: “Be ye converted, because ye devise a deep and wicked counsel.” (Isa_31:6, LXX)

Also in the same place: “I am He, I am He that blotteth out thy iniquities, and will not remember them; but do thou remember them, and let us be judged together; do thou first tell thine unrighteousnesses.” (Isa_43:25, LXX)

Also in the same: “Seek the Lord; and when ye shall have found Him, call upon Him. But when He has drawn near to you, let the wicked forsake his ways, and the unrighteous man his thoughts; and let him be converted to the Lord, and mercy shall be prepared for him, because He does not much44 forgive your sins.” (Isa_55:6, Isa_55:7, LXX)

Also in the same: “Remember these things, O Jacob and Israel, because thou art my servant. I have called thee my servant; and thou, Israel, forget me not. Lo, I have washed away thy unrighteousness as …, and thy sins as a raincloud. Be converted to me, and I will redeem thee.” (Isa_44:21, Isa_44:22, LXX)

Also in the same: “Have these things in mind, and groan. Repent, ye that have been seduced; be converted in heart unto me, and have in mind the former ages, because I am God.” (Isa_46:8, LXX)

Also in the same: “For a very little season I have forsaken thee, and with great mercy I will pity thee. In a very little wrath I turned away my face from thee; in everlasting mercy I will pity thee.” (Isa_54:7, Isa_54:8, LXX)

Also in the same: “Thus said the Most High, who dwelleth on high, for ever Holy in the holies, His name is the Lord, the Most High, resting in the holy places, and giving calmness of mind to the faint-hearted, and giving life to those that are broken-hearted: I am not angry with you for ever, neither will I be avenged in all things on you: for my Spirit shall go forth from me, and I have made all inspiration; and on account of a very little sin I have grieved him, and have turned away my face from him; and he has suffered the vile man, and has gone away sadly in his ways. I have seen his ways, and have healed him, and I have comforted him, and I have given to him the true consolation, and peace upon peace to those who are afar off, and to those that are near. And the Lord said, I have healed them; but the unrighteous, as a troubled sea, are thus tossed about and cannot rest. There is no joy to the wicked, saith the Lord.” (Isa_57:15 et seq., LXX)

Also in Jeremiah: “Shall a bride forget her adornment, or45 a virgin the girdle of her breast? But my people has forgotten my days,46 whereof there is no number.” (Jer_2:32, LXX)

Also in the same: “For a decree, I will speak upon the nation or upon the kingdom, or I will take them away and destroy them. And if the nation should be converted from its evils, I will repent of the ills which47 I have thought to do I unto them. And I will speak the decree upon the nation or the people, that I should rebuild it and plant it; and they will do evil before me, that they should not hearken to my voice, and I will repent of the good things which I spoke of doing to them.” (Jer_18:7)

Also in the same: “Return to me, O dwelling of Israel, saith the Lord, and I will not harden my face upon you; because I am merciful, saith the Lord, and I will not be angry against you for ever.” (Jer_3:12, LXX)

Also in the same: “Be converted, ye children that have departed, saith the Lord; because I will rule over you, and will take you one of a city, and two of a family, and I will bring you into Sion: and I will give you shepherds after my heart, and they shall feed you, feeding you with discipline.” (Jer_3:14, LXX)

Also in the same: “Be converted, ye children who are turning, and I will heal your affliction.” (Jer_3:22, LXX)

Also in the same: “Wash thine heart from wickedness, O Jerusalem, that thou mayest be healed: how long shall there be in thee thoughts of thy sorrows?” (Jer_4:14, LXX)

Also in the same: “Thus saith the Lord, Does not he that falleth arise? or he that turns away, shall he not be turned back? Because this people hath turned itself away by a shameless vision, and they have persisted in their presumption, and would not be converted.” (Jer_8:4, LXX)

Also in the same: “There is no man that repenteth of his iniquity, saying, What have I done? The runner has failed from his course, as the sweating horse in his neighing.” (Jer_8:6, LXX)

Also in the same: “Therefore let every one of you turn from his evil way, and make your desires better. And they said, We will be comforted, because we will go after your48 inventions, and every one of us will do the sins which please his own heart.” (Jer_18:12, LXX)

Also in the same: “Pour down as a torrent tears, day and night give thyself no rest, let not the pupil of thine eye be silent.” (Lam_2:18, LXX)

Also in the same: “Let us search out our ways, and be turned to the Lord. Let us purge our hearts with our hands, and let us look unto the Lord who dwelleth in the heavens. We have sinned, and we have provoked Thee, and Thou hast not been propitiated.” (Lam_3:40)

Also in the same: “And the Lord said to me in the days of Josias the king, Thou hast seen what the dwelling of the house,49 the house of Israel, has done to me. It has gone away upon every lofty mountain, and has gone under every shady50 tree, and has committed fornication there-and I said, after she had committed all these fornications, Return unto me, and she has not returned.” (Jer_3:6, LXX)

Also in the same: “The Lord will not reject for ever; and when He has made low, He will have pity according to the multitude of His mercy. Because He will not bring low from His whole heart, neither will He reject the children Of men.” (Lam_3:31, LXX)

Also in Ezekiel: “And the righteous shall not be able to be saved in the day of transgression. When I shall say to the righteous, Thou shalt surely live; but51 he will trust to his own righteousness, and will do iniquity: all his righteousnesses shall not be remembered; in his iniquity which he has done, in that he shall die. And when I shall say to the wicked, Thou shalt surely die, and he turns himself from his sin, and doeth righteousness and judgment, and restoreth to the debtor his pledge, and giveth back his robbery, and walketh in the precepts of life, that he may do no iniquity, he shall surely live, and shall not die; none of his sins which he hath sinned shall be stirred up against him: because he hath done justice and judgment, he shall live in them.” (Eze_32:12, etc., LXX)

Also in the same: “I am the Lord, because I bring low the high tree, and exalt the low tree, and dry up the green tree, and cause the dry tree to flourish.” (Eze_17:24, LXX)

Also in the same: “And thou, son of man, say unto the house of Israel, Even as ye have spoken, saying, Our errors and our iniquities are in us, and we waste away in them, and how shall we live? Say unto them, I live, saith the Lord: if I will the death of a sinner, only let him turn from his way, and he shall live.” (Eze_33:10, LXX)

Also in the same: “I the Lord have built up the ruined places, and have planted the wasted places.” (Eze_36:36, LXX)

Also in the same: “And the wicked man, if he turn himself from all his iniquities that he has done, and keep all my commandments, and do judgment, and justice, and mercy, shall surely live, and shall not die. None of his sins which he has committed shall be in remembrance; in his righteousness which he hath done he shall live. Do I willingly desire the death of the unrighteous man, saith Adonai the Lord, rather than that he should turn him from his evil way, that he should live?” (Eze_18:21, LXX)

Also in the same: “Be ye converted, and turn you from all your wickedneses, and they shall not be to you for a punishment. Cast away from you all your iniquities which ye have wickedly committed against me, and make to yourselves a new heart and a new spirit; and why will ye die, O house of lsrael? For I desire not the death of him that dieth, saith Adonai the Lord .” (Eze_18:30, LXX)

Also in Daniel: “And after the end of the days, I Nabuchodonosor lifted up my eyes to heaven, and my sense returned to me, and I praised the Most High, and blessed the King of heaven, and praised Him that liveth for ever: because His power is eternal, His kingdom is for generations52 and all who inhabit the earth are as nothing.” (Dan_4:34)

Also in Micah: “Alas for me, O my soul, because truth has perished from the earth, and among all there is none that correcteth; all judge in blood. Every one treadeth down his neighbour with tribulation; they prepare their hands for evil.” (Mic_7:1-3, LXX)

Also in the same: “Rejoice not against me, O mine enemy, because I have fallen, but I shall arise: because although I shall sit in darkness, the Lord will give me light: I will bear the Lord’s anger, because I have sinned against Him, until He justify my cause.” (Mic_7:8, LXX)

Also in Zephaniah: “Come ye together and pray, O undisciplined people; before ye be made as a flower that passeth away, before the anger of the Lord come upon you, before the day of the Lord’s fury come upon you, seek ye the Lord, all ye humble ones of the earth; do judgment and seek justice, and seek for gentleness; and answer ye to Him that ye may be protected in the day of the Lord’s anger.” (Zep_2:1, LXX)

Also in Zechariah: “Be ye converted unto me, and I will be turned unto you.” (Zec_1:3)

Also in Hosea: “Be thou converted, O lsrael, to the Lord thy God, because thou art weakened by thine iniquities. Take many with you, and be converted to the Lord your God; worship Him, and say, Thou art mighty to put away our sins; that ye may not receive iniquity, but that ye may receive good things.” (Hos_14:2)

Also in Ecclesiasticus: “Be thou turned to the Lord, and forsake thy sins, and exceedingly hate cursing, and know righteousness and God’s judgments, and stand in the lot of the propitiation of the Most High: and go into the portion of life with the living, and those that make confession. Delay not in the error of the wicked. Confession perisheth from the dead man, as if it were nothing. Living and sound, thou shalt confess to the Lord, and thou shalt glory in His mercies; for great is the mercy of the Lord, and His propitiation unto such as turn unto Him.” (Sirach 17:26)

Also in the same: “How good is it for a true heart to show forth repentance! For thus shalt thou escape voluntary sin.” (Sirach 20:3)

Also in the Acts of the Apostles: “But Peter saith unto him, thy money perish with thee, because thou thinkest to be able to obtain the grace of God by money. Thou hast no part nor lot in this faith, for thy heart is not right with God. Therefore repent of this thy wickedness, and pray the Lord, if haply the thought of thy heart may be forgiven thee. For I see that thou art in the bond of iniquity, and in the bitterness of gall.” (Act_8:20, etc.)

Also in the second Epistle of the blessed53 Paul to the Corinthians: “For the sorrow which is according to God worketh a stedfast repentance unto salvation, but the sorrow of the world worketh death.” (2Co_7:10)

Also in the same place of this very matter: “But if ye have forgiven anything to any one, I also forgive him; for I also forgave what I have forgiven for your sakes in the person of Christ, that we may not be circumvented by Satan, for we are not ignorant of his wiles.” (2Co_2:10)

Also in the same: “But I fear lest perchance, when I come to you, God may again humble me among you, and I shall bewail many of those who have sinned before, and have not repented, for that they have committed fornication and lasciviousness.” (2Co_12:21)

Also in the same: “I told you before, and foretell you as I sit present; and absent now from those who before have sinned, and to all others; as, if I shall come again, I will not spare.” (2Co_13:2)

Also in the second to Timothy: “But shun profane novelties of words, for they are of much advantage to impiety. And their word creeps as a cancer: of whom is Hymenaeus and Philetus, who have departed from the truth, saying that the resurrection has already happened, and have subverted the faith of certain ones. But the foundation of God standeth firm, having this seal, God knoweth them that are His. And, Every one who nameth the name of the Lord shall depart from all iniquity. But in a great house there are not only vessels of gold and silver, but also of wood and of clay; and some indeed for honour, and some for contempt. Therefore if any one shall amend54 himself from these things, he shall be a vessel sanctified for honour, and useful for the Lord, prepared for every good work. Moreover, flee youthful lusts: but follow after righteousness, faith, charity, peace, with them that call upon the Lord from a pure heart. But avoid questions that are foolish and without learning, knowing that they beget strifes. And the servant of the Lord ought not to strive; but to be gentle, docile to all men, patient with modesty, correcting those who resist, lest at any time God may give them repentance to the acknowledgment of the truth, and recover themselves from the snares of the devil, by whom they are held captive at his will.” (2Ti_2:16) [On the true penitence see Epistle xxv. p. 304, supra.]

Also in the Apocalypse: “Remember whence thou hast fallen, and repent; but if not, I will come to thee quickly, and remove thy candlestick out of its place.” (Rev_2:5)55

Elucidations.

I.

(Maintained by consent, and caressed by excuses)

The severer discipline of early Christianity must not be discarded by those who claim it for the canon of Scripture; for modes of baptism, confirmation, and other rites; for Church polity, in short; and for the Christian year. Let us note that the whole spirit of antiquity is opposed to worldliness. It reflects the precept, “Be not conformed to this world,” and in nothing more emphatically than in hostility to theatrical amusements, which in our days are re-asserting the deadly influence over Christians which Cyprian and Tertullian and other Fathers so solemnly denounced. If they were “maintained by consent, and caressed by excuses,” even in the martyr-age, no wonder that in our Laodicean period they baffle all exertions of faithful watchmen, who enforce the baptismal vow against “pomps and vanities,” always understood of theatrical shows, and hence part of that “world, the flesh, and the devil” which Christians have renounced.

II.

(Now is the axe laid to the root)

Mat_3:10. “Securis ad radicem arboris posita est,” says Cyprian, quoting the Old Latin, with which the Vulgate substantially agrees.56 A very diligent biblical scholar directs attention to the vulgar abuse of this saying,57 which turns upon a confusion of the active verb to lay, with the neuter verb to lie.58 It is quoted as if it read, Lay the axe to the root, and is “interpreted, popularly, as of felling a tree, an incumbrance or a nuisance.… Hence it often makes radical reformers in Church and State, and becomes the motto of many a reckless leader whose way has been to teach, not upward by elevating the ignoble, but downward by sinking the elevated.

There is something similar in Latin: jacio to hurl; and jaceo, to lie, recline, or remain at rest. Beza follows the Vulgate (posita est); but the original is clear, – κεῖται,59 is laid, or lieth.… It means, The axe is ready; it lieth near the root, in mercy and in menace.… The long-suffering of God waiteth as in the days of Noah … waiteth, i.e., for good fruit.”

Compare Luk_13:9: “If it bear fruit, well: and if not, then after that thou shalt cut it down.” Such is the argument of Cyprian, in view of the approaching “end of time.”

III.

(General Note.)

Let me here call attention to the mischievous use of words common among modern Latins, even the best of them. Thus, Pellicia60 mentions Cyprian as referring his synodical judgment to “the supreme chair of the Church of Rome.” No need to say that his reference proves nothing of the kind. “Supremacy,” indeed! Consult Bossuet and the Gallicans on that point, even after Trent. The case cited is evidence of the very reverse. Cyprian and his Carthaginian colleagues wished, also, the conspicuous co-operation of their Italian brethren; and so he writes to “Cornelius, our colleague,” who, “with very many comprovincial bishops, having held a council, concurred in the same opinion.” It is an instance of fraternal concurrence on grounds of entire equality; and Cyprian’s courteous invitation to his “colleague” Cornelius and his comprovincials to co-operate, is a striking illustration of the maxim, “Totus apellandus sit orbis, ubi totum orbem causa spectat.” Compare St. Basil’s letters to the Western bishops, in which he reminds them that the Gospel came to them from the East. This is a sort of primacy recognised by St. Paul himself, (1Co_14:36) as it was afterwards, when Jerusalem was recognised as “the mother of all the churches”61 by a general council, writing to Damasus, bishop of Rome, himself. 

FOOTNOTES

34 [Not reckoned by Erasmus as worthy of Cyprian. Pamelius thinks otherwise.]

35 [“So dear to Heaven is Saintly chastity, etc. – Milton, Comus, 455.]

36 [Holy men have generally recognised this rule as enabling the estate of matrimony. See Jeremy Taylor, Holy Living, cap. ii. sec. 3]

37 [This natural law, renewed in Christ, is part of the honour which He has restored to womanhood; honouring His mother therein as the second Eve. Mat_19:8; Gen_2:24.]

38 “Irrogare.”

39 This passage is allowed by all to be corrupt. If we were to punctuate differently, to insert “nisi” before “consummata,” and change “longe est” into “non deesset,” we get the following sense: “Therefore we should always meditate, bretheren, on chastity, as circumstances teach us, that it may be more easy for us. It depends on no arts; for what is it but perfected will, which, if it were not checked, would certainly not fail to arise? And it is our own will, too; therefore it has not to be acquired, but we have to cherish what is already our own.”

40 [“Kalendarium cujusvis excedunt.” The kalendaria were tablets of monthly accounts, in which the monthly interest due, etc., were set down. “Exceed the entire monthly income” would be better. Tertullian uses the same word, “exhaust the kalendarium,” rendered by our Edinburgh translator (vol. iv. p. 18), a “fortune.” In this treatise Tertullian is constantly copied and quoted.]

41 [Laughter, vol. ii. p. 249, and contact p. 291.]

42 [Everything in antiquity breathes this spirit of “searching the Scriptures.” Compare Hippol., p. 219, note 81, supra.]

43 [Almost wholly made up of Scripture, and useful in any age to all Christians. Whatever its origin, it breathes a truly primitive spirit. Compare Tertullian, vol. 3. p. 657.]

44 Non multum remittit – probably a misprint for “permultum.”

45 It is taken for granted that the “ut” of the original is a misprint for “aut.”

46 Otherwise, “has forgotten me days without number.”

47 Here also the emendation of “quae” for “quod” is obviously necessary.

48 Otherwise, “our.”

49 There is evident confusion here, and no place can be found for the word “vocem.”

50 It has been taken for granted that “numerosum” is a misprint for “nemorosum.”

51 Trombellius suggests “if” instead of “but.”

52 “In generatione.”

53 The original has only “ben,” which Trombellius reasonably assumes to be meant for “benedicti.”

54 “Emendaverit,” probabaly a mistake for “emundaverit,” “shall purge,” as in the Vulg.; scil. ἐκκαθάρῃ.

55 [This selection of texts seems made on the same principle which dictated the compilation of texts against the Jews; a breviarium, the author calls it, – quaedam utilia collecta et digesta, – to be read with readiness, and frequently referred to.]

56 It has aborum, however, instead of the singular.

57 Theopneuston, by Samuel Hanson Cox, D. D., New York, 1842.

58 Note, an extraordinary instance, Childe Harold, Canto iv. st. 180.

59 Lexicographers give κεῖμαι = jaceo.

60 Polity, etc. p. 416 (translation). This valuable work, translated and edited by the Rev. Rev. J. C. Bellett, M.A. (London, 1883), is useful as to mediaeval usages, and as supplementing Bingham. But the learned editor has not been sufficiently prudent in noting his author’s perpetual misconceptions of antiquity.

61 Theodoret, book v. cap. ix. A.D. 382. The bishops say “last year” (A.D. 381), speaking of the council in session.

Arnobius (Cont.)

The Seven Books of Arnobius Against the Heathen. (Cont.)

51.264 But suppose that the deity was present in that very stone, as you demand should be believed: and what mortal is there, although he may be credulous and very ready to listen to any fictions you please, who would consider that she either was a goddess at that time, or should be now so spoken of and named, who at one time desires these things, at another requires those, abandons and despises her worshippers, leaves the humbler provinces, and allies herself with more powerful and richer peoples, truly265 loves warfare, and wishes to be in the midst of battles, slaughter, death, and blood? If it is characteristic of the gods — if only they are true gods, and those who it is fitting should be named according to the meaning of this word and the power of divinity — to do266 nothing wickedly, nothing unjustly, to show266 themselves equally gracious to all men without any partiality, would any man believe that she was of divine origin, or showed267 kindness worthy of the gods, who, mixing herself up with the dissensions of men, destroyed the power of some, gave and showed favour to others, bereft some of their liberty, raised others to the height of power, — who, that one state might be pre-eminent, having been born to be the bane of the human race, subjugated the guiltless world?

FOOTNOTES

264 48 in Orelli.

265 All edd., except Hild. and Oehler, begin a new sentence here, and change the construction, seemingly following the mistake of the 1st ed.

266 “To do … to show,” so the edd., dropping -nt from the MS facere-nt … praebere-nt.

267 Lit., “showed.” Ursinus and Heraldus supposed that some paragraphs are now wanting which were originally found here. It should be noticed that in the MS the usual subscription is found denoting the end of a book. “The seventh book of Arnovius (sic) ends, the eighth (i.e., Octavius of Minucius Felix) begins,” so that the present arrangement is not due to the binder, nor clearly to the copyist who wrote these words. Nothing can be more certain than that we do not have these chapters as Arnobius intended to leave them; but there is not the slightest reason to suppose that he actually left them otherwise than they have come down to us. Remembering this, we may well suppose that we have only the first draught of them. If so, the difficulties vanish, for nothing would be more natural than that, when Arnobius was drawing near the close of his work, the ideas of the conclusion in which the discussion was to be fairly summed up should force themselves upon his attention, and that he should therefore turn aside at once to give them expression roughly, without seeking completeness and elaboration, and should then hastily resume his argument, of course with the intention of afterwards revising and rearranging the whole. We may infer that the re-arrangement was never effected, as there are sufficient proofs that the revision was never accomplished, whatever may have been the reason.

Appendix1

We do not deny that all these things which have been brought forward by you in opposition are contained in the writings of the annalists. For we have ourselves also, according to the measure and capacity of our powers, read these same things, and know that they have been alleged; but the whole discussion hinges upon this: whether these are gods who you assert are furious when displeased, and are soothed by games and sacrifices, or are something far different, and should be separated from the notion even of this, and from its power.

For who, in the first place, thinks or believes that those are gods who are lost in joyful pleasure at theatrical shows2 and ballets, at horses running to no purpose; who set out from heaven to behold silly and insipid acting, and grieve that they are injured, and that the honours due to them are withheld if the pantomimist halts for a little, or the player, being wearied, rests a little; who declare that the dancer has displeased them if some guilty fellow passes through the middle of the circus to suffer the penalty and punishment of his deeds? All which things, if they be sifted thoroughly and without any partiality, will be found to be alien not only to the gods, but to any man of refinement, even if he has not been trained to the utmost gravity and self-control.3 

For, in the first place, who is there who would suppose that those had been, or believe that they are, gods, who have a nature which tends to4 mischief and fury, and lay these5 aside again, being moved by a cup of blood and fumigation with incense; who spend days of festivity, and find the liveliest pleasure in theatrical shows6 and ballets; who set out from heaven to see geldings running in vain, and without any reason, and rejoice that some of them pass the rest, that others are passed,7 rush on, leaning forward, and, with their heads towards the ground, are overturned on their backs with the chariots to which they are yoked, are dragged along crippled, and limp with broken legs; who declare that the dancer has displeased them if some wicked fellow passes through the middle of the circus to suffer the punishment and penalty of his deeds; who grieve that they are injured, and that the honours due to them are withheld if the pantomimist halts for a little, the player, being wearied, rests a little, that puer matrimus happens to fall, stumbling through some8 unsteadiness? Now, if all these things are considered thoroughly and without any partiality, they are found to be perfectly9 alien not only to the character of the gods, but to that of any man of common sense, even although he has not been trained to zealous pursuit of truth by becoming acquainted with what is rational.10

Elucidations.

I.

(Note 464, book ii.)

This is a most extraordinary note. The author uses “so to say” (= “as it were”) merely to qualify the figure, which a pagan might think extravagant. “This is, as it were, the door of life:” the expression qualifies the rhetoric, not the Scripture, as such. On the contrary, I should adduce this very passage as an instance of our author’s familiarity alike with the spirit and the letter of two most important texts of the Gospel, which he expounds and enforces with an earnest intelligence, and with a spirit truly evangelical.

II.

(Covered with garments, note 59, book iii.)

A heathen might have retorted, had he known the Scriptures, by asking about the “white robes” of angels, and the raiment of the risen Redeemer; e.g., Rev_1:13. “Curious and unlearned questions” concerning these matters have been stirred by a certain class of Christians. (See Stier11 and Olshausen.12) But let us not reason from things terrestrial as regards things celestial: our coarse material fabrics are “shadows of the true.” The robes of light are realities, and are conformed to spiritual bodies, as even here a mist may envelop a tree. Because of men’s stupid and carnally gross ideas, let it be said of “harps” and “phials,” and all like phraseology as to things heavenly, once for all, “it cloth not yet appear” what it means; but they intimate realities unknown to sense, and “full of glory.” 

III.

(The eyes of Jupiter)

Arnobius with remorseless vigour smites Jove himself, — the Optimus Maximus of polytheism, — and, as I have said, with the assurance of one who feels that the Church’s triumph over “lords many and gods many” is not far distant. The scholar will recall the language of Terence,13 where the youth, gazing on the obscene picture of Jupiter and Danäe, exclaims, — 

“What! he who shakes high heaven with his thunder 

Act thus, and I, a mannikin, not do the same? 

Yes, do I, and right merrily, forsooth!”

On which the great African Father14 remarks pithily, “Omnes enim cultores talium deorum, mox ut eos libido perpulerit, magis intuentur quid Jupiter fecerit, quam quid docuerit Plato, vel censuerit Cato.” And here is not only the secret of the impotence of heathen ethics, but the vindication of the Divine Wisdom in sending the God-Man. Men will resemble that which they worship: law itself is incapable of supplying a sufficient motive. Hence, (Rom_8:3-39) “what the law could not do, in that it was weak, . . . God sending His own Son,” etc. Thus “the foolishness of God is wiser than men,” and “the love of Christ constraineth us.”

“Talk they of morals? O Thou bleeding Lamb

The grand morality is love of Thee.”

The world may sneer at faith, but only they who believe can love; and who ever loved Christ without copying into his life the Sermon an the Mount, and, in some blest degree, the holy example of his Master?

IV.

(For those freed from the bondage of the flesh, and book iv., note 187.)

The early Christians prayed for the departed, that they might have their consummation in body and spirit at the last day. Thus, these prayers for the faithful dead supply the strongest argument against the purgatorial system, which supposes the dead in Christ (1) not to be in repose at first, but (2) capable of being delivered out of “purgatory” into heaven, sooner or later, by masses, etc. Thus, their situation in the intermediate state is not that of Scripture (Rev_14:13), nor do they wait for glory, according to Scripture, until that day (2Ti_4:8). Archbishop Usher, therefore, bases a powerful argument against the Romish dogma, on these primitive prayers for the departed. Compare vol. 3. p. 706, and vol. 5. p. 222, this series. He divides it into five heads, as follows:15 — 

“(1) Of the persons for whom, after death, prayers were offered; 

“(2) Of the primary intention of these prayers;

“(3) Of the place and condition of souls departed;

“(4) Of the opinion of Aerius, the heretic, touching these prayers; and

“(5) Of the profit, to the persons prayed for, of these prayers.”

And his conclusion is, after a rich collation of testimonies, that “the commemoration and prayers for the dead used by the ancient Church had not any relation with purgatory, and therefore, whatsoever they were, Popish prayers we are sure they were not.” 

V.

(The pine . . . sanctuary of the Great Mother)

I recall with interest the pine-cone of Dante’s comparison (Inferno, canto xxxi. 59) as I saw it in the gardens of the Vatican. Valuable notes may be found in Longfellow’s translation, vol. i. p. 328. It is eleven feet high, and once adorned the summit of Hadrian’s mausoleum, so they say; but that was open, and had no apex on which it could be placed. It is made of bronze, and, I think, belonged to the mysteries satirized by our author. It is less pardonable to find the vilest relics of mythology on the very doors of St. Peter’s, where I have seen them with astonishment. They were put there, according to M. Valery,16 under Paul V.; “and among the small mythological groups,” he adds, “may be distinguished Jupiter and Leda, the Rape of Ganymede, some nymphs and satyrs, with other very singular devices for the entrance of the most imposing of Christian temples.” It is painful to think of it; but the heathenism to which the age of Leo X. had reduced the court of Rome must be contrasted with the ideas of a Clement, an Athenagoras, and even of an Arnobius, in order to give us a due sense of the crisis which, after so many appeals for a reformation “in the head and the members” of the Latin communion, brought on the irrepressible revolt of Northern Europe against the papacy.

VI.

(Sacrifices)

It must be felt that Arnobius here lays himself open to a severe retort. The God of Christians is the author of sacrifice, and accepts the unspeakable sufferings of the innocent Lamb for the sins of the whole world.

The answer, indeed, suggests itself, that the sacrifices of the heathen had no apparent relation whatever to faith in this Atoning Lamb; none in the mysterious will of God that this faith should be nurtured before the Advent by an institution in which He had no pleasure, but which was profoundly harmonious with human thought and the self-consciousness of human guilt.

Arnobius would have written better had he been a better-instructed Christian. He demolishes pagan rites, but he should have called up the Gentile mind to the truths covered under its corruptions and superstitions. On this subject the reader will do well to consult the work of a modern Arnobius, the eccentric Soame Jenyns, who called out such a controversy in the last century about the truths and errors of his View of the Internal Evidence of the Christian Religion,17 to which he had become a convert from previous scepticism. This essay attracted the attention of the Count (Joseph) de Maistre, who read it in the French translations of MM. le Tourneur and de Feller both, reflected it in his Considérations sur la France,18 and reproduced some of its admirable thoughts in the Soirées de St. Pétersbourg.19 From these two striking writers, the one an Anglican and the other a rabid Ultramontane, I must permit myself to condense an outline of their views of sacrifice.

So long as we know nothing of the origin of evil, we are not competent judges of what is or is not a suitable remedy. Nobody can assure us that the sufferings of one may not be in some way necessary to the good of the many. A tax may thus be laid upon innocence in behalf of the guilty, and a voluntary sacrifice may be accepted from the Innocent (the Holy One) for the payment of the debts of others. In spite of something illogical which seems to cling to this idea, the fact of its universal adoption in all ages among men must be accounted for, — the fact that all nations have always accepted this principle of expiatory sacrifice, innocent men and innocent beasts suffering for the unjust. Never could this principle have been thus universalized by human wisdom, for it seems to contradict reason; nor by human stupidity, for ignorance never could have proposed such a paradox; nor could priestcraft and kingcraft have obtained for it, among divers races and forms of society, with barbarians and philosophers, freemen and slaves, alike, a common acceptance. It must therefore proceed (1) from a natural instinct of humanity, or (2) from a divine revelation: both alike must be recognised as the work of our Creator. Now, Christianity unveils the secret, presenting the Son of God, made man, a voluntary sacrifice for the sins of the whole world. If it be a mystery, still we do not wonder at the idea when we see one man paying the debts of another, and so ransoming the debtor.20 Christianity states this as God’s plan for the ransom of sinners. Such is the fact: as to the why, it says nothing.21 As to the philosophy of these mysteries, we reason in vain; and, happily, the Gospel does not require us to reason. The Nicene Creed formulates the truth: “For us men and for our salvation He came down,” etc. But we are called to profess no more than “I believe; help Thou mine unbelief.”

De Maistre responds as follows: This dogma is universal, and as old as creation; viz., the reversibility of the sufferings of innocence for the benefit of the guilty. As to the fall of man, “earth felt the wound;”22, the whole creation groaneth and travaileth (Rom_8:19) in pain together.” In this condition of things the human heart and mind have universally acquiesced in the idea of expiation.23 . . . And as well the Gentile sacrifices (corrupted from Noah’s pure original) as those which were perpetuated in their purity by the Hebrews on one spot, and looking to their only explanation in the coming of one Redeemer, bear witness to the Wisdom which framed the human mind and adapted its ordinances thereto with profound and divine comprehension of all human wants and all human capabilities. When the infinite Victim exclaimed upon the cross, “It is finished,” the veil was rent, the grand secret was unfolded. For this event, God had prepared all mankind by the system of sacrifice which, even in its corruption, had made preparation for the true elucidation.

In a word, then, Arnobius should have said this, as the Church was always saying it in the perpetual commemoration of Calvary, in her Holy Eucharist, and in her annual Paschal celebration. It was all summed up by the prophet a thousand years before “the Lamb of God” was slain. By the prophet, the Lamb Himself expounds it all:24 — 

“Sacrifice and meat-offering Thou wouldest not, but mine ears hast Thou opened: burnt-offerings and sacrifice for sin hast Thou not required. Then said I, Lo, I come: in the volume of the Book it is written of Me, that I should fulfil Thy will, O my God. I am content to do it; yea, Thy law is within my heart.”

The expiatory sacrifice, the voluntary Victim, the profound design of God the Father, are all here. But the infinite value of the sacrifice was unfolded when the Son of man was identified by the poor Gentile centurion: “Truly this was the Son of God.”

FOOTNOTES

1 This section, which is found in the MS after the first sentence of ch. 44, was retained in the text of both Roman editions, marked off, however, by asterisks in that of Ursinus, but was rejected by Gelenius and later editors as the useless addition of some copyist. Oehler alone has seen that it is not “a collection of words gathered carelessly and thoughtlessly” (Hildebrand), and maintained that we have in it the corrections of Arnobius himself. If the three paragraphs are read carefully, it will be observed that the first is a transposition and reconstruction of the first two sentences of ch. 39; the second a revision of the interrogations in ch. 41, but with the sentence which there precedes placed after them here, whilst the third is made up of the same sentences in a revised and enlarged form. Now this must be regarded as conclusive evidence against the hypothesis that these sentences were originally scribbled carelessly on the margin, and afterwards accidentally incorporated in the text. Cf. p. 532, n. 178.

2 Lit., “motions.”

3 Lit., “to the heights (apices) of gravity and weight,” i.e., of that constancy of mind which is not moved by trifles.

4 Lit., “of hurting and raging.”

5 i.e., evil dispositions.

6 Lit., “motions.”

7 So the MS, according to Crusius, inserting transiri, which is omitted by Hild., either because it is not in the MS, or because he neglected to notice that Orelli’s text was deficient. If omitted, we should translate, “that some pass, leaning forward, and rush with their heads towards the ground.”

8 Lit., “of something.”

9 Lit., “far and far.”

10 [For puer matrimus (one whose mother is yet living), see p. 486, note 158, supra. And for the argument, here recast, turn to cap. 41, p. 534.]

11 Words of Jesus, vol. viii. p. 63, trans., ed. Edinburgh, 1858.

12 New-Testament Commentary, Kendrick’s trans., vol. iii. p. 120, ed. 1858.

13 Eunuch., iii. 5.

14 August., De Civitate, book ii. cap. 7.

15 Quoted in Tracts for the Times (p. 30), vol. iii., ed. New York, 1840.

16 He was royal librarian at Versailles under Charles X. See his Travels in Italy (Clifton’s trans.), p. 501, ed. Paris, 1842.

17 It appeared in Paris 1764. A more literal translation (by the Abbé de Feller) was published, Liege, 1779.

18 Published in 1794.

19 Works, vol. vi. p. 140, ed. Paris, 1850.

20 De Maistre quotes, “Potest unus ita pro alio poenam compensare vel debitum solvere ut ille satisfacere merito dici possit.” Bellarmin, Opp., tom. iii. col. 1493, ed. Ingolstadt, 1601.

21 See Jenyns, p. 67 (ed. eighth), Philadelphia, 1780.

22 Milton, Paradise Lost, ix. 785.

23 Plato, Repub., Opp., tom. vi. pp. 225-226, ed. Bipont.

24 De Maistre cites the example of Decius from Livy, vol. i. p. 477, Piaculum deorum irae, etc.; and I commend the inquiring reader to his very curious and entertaining Éclaircissement sur les Sacrifices, pp. 321-425, ubi supra, appended to the same work. Let me also add a reference to the other Decius, vol. i. p. 607. See lib. viii. cap. 9, and lib. x. cap. 28. My edition is the valuable (Parisian) Frousheim & Crevier, A.D. 1735.

Chap. XXI. — Of the Worship of Other Gods and the True God, and of the Animals Which the Egyptians Worshipped.

But they, because they know not the object or the mode of worship, blindly and unconsciously fall into the contrary practice. Thus they adore their enemies, they appease with victims their robbers and murderers, and they place their own souls to be burned with the very incense on detestable altars. The wretched men are also angry, because others do not perish in like manner, with incredible blindness of minds. For what can they see who do not see the sun? As though, if they were gods, they would need the assistance of men against their despisers. Why, therefore, are they angry with us, if they have no power to effect anything? Unless it be that they destroy their gods, whose power they distrust, they are more irreligious than those who do not worship them at all. Cicero, in his Laws,146 enjoining men to approach with holiness to the sacrifices, says, “Let them put on piety, let them lay aside riches; if any one shall act otherwise, God Himself will be the avenger.” This is well spoken; for it is not right to despair about God, whom you worship on this account, because you think Him powerful. For how can He avenge the wrongs of His worshippers, if He is unable to avenge His own? I wish therefore to ask them to whom especially they think that they are doing a service in compelling them to sacrifice against their will, Is it to those whom they compel? But that is not a kindness which is done to one who refuses it. But we must consult their interests, even against their will, since they know not what is good. Why, then, do they so cruelly harass, torture, and weaken them, if they wish for their safety? or whence is piety so impious, that they either destroy in this wretched manner, or render useless, those whose welfare they wish to promote? Or do they do service to the gods? But that is not a sacrifice which is extorted from a person against his will. For unless it is offered spontaneously, and from the soul, it is a curse; when men sacrifice, compelled by proscription, by injuries, by prison, by tortures. If they are gods who are worshipped in this manner, if for this reason only, they ought not to be worshipped, because they wish to be worshipped in this manner: they are doubtless worthy of the detestation of men, since libations are made to them with tears, with groaning, and with blood flowing from all the limbs.

But we, on the contrary, do not require that any one should be compelled, whether he is willing or unwilling, to worship our God, who is the God of all men; nor are we angry if any one does not worship Him. For we trust in the majesty of Him who has power to avenge contempt shown towards Himself, as also He has power to avenge the calamities and injuries inflicted on His servants. And therefore, when we suffer such impious things, we do not resist even in word; but we remit vengeance to God, not as they act who would have it appear that they are defenders of their gods, and rage without restraint against those who do not worship them. From which it may be understood how it is not good to worship their gods, since men ought to have been led to that which is good by good, and not by evil; but because this is evil, even its office is destitute of good. But they who destroy religious systems must be punished. Have we destroyed them in a worse manner than the nation of the Egyptians, who worship the most disgraceful figures of beasts and cattle, and adore as gods some things which it is even shameful to speak of? Have we done worse than those same who, when they say that they worship the gods, yet publicly and shamefully deride them? — for they even allow pantomimic147 representations of them to be acted with laughter and pleasure. What kind of a religion is this, or how great must that majesty be considered, which is adored in temples and mocked in theatres? And they who have done these things do not suffer the vengeance of the injured deity, but even go away honoured and praised. Do we destroy them in a worse manner than certain philosophers, who say that there are no gods at all, but that all things are spontaneously produced, and that all things which are done happen by chance? Do we destroy them in a worse manner than the Epicureans, who admit the existence of gods, but deny that they regard anything, and say that they are neither angry nor are influenced by favour? By which words they plainly persuade men that they are not to be worshipped at all, inasmuch as they neither regard their worshippers, nor are angry with those who do not worship them. Moreover, when they argue against fears, they endeavour to effect nothing else than that no one should fear the gods. And yet these things are willingly heard by men, and discussed with impunity.

Chap. XXII. — Of the Rage of the Demons Against Christians, and the Error of Unbelievers.

They do not therefore rage against us on this account, because their gods are not worshipped by us, but because the truth is on our side, which (as it has been said most truly) produces hatred. What, then, shall we think, but that they are ignorant of what they suffer? For they act148 with a blind and unreasonable fury, which we see, but of which they are ignorant. For it is not the men themselves who persecute, for they have no cause of anger against the innocent; but those contaminated and abandoned spirits by whom the truth is both known and hated, insinuate themselves into their minds, and goad them in their ignorance to fury. For these, as long as there is peace among the people of God, flee from the righteous, and fear them; and when they seize upon the bodies of men, and harass their souls, they are adjured by them, and at the name of the true God are put to flight. For when they hear this name they tremble, cry out, and assert that they are branded and beaten; and being asked who they are, whence they are come, and how they have insinuated themselves into a man, confess it. Thus, being tortured and excruciated by the power of the divine name, they come out of the man.149 On account of these blows and threats, they always hate holy and just men; and because they are unable of themselves to injure them, they pursue with public hatred those whom they perceive to be grievous to them, and they exercise cruelty, with all the violence which they can employ, that they may either weaken their faith by pain, or, if they are unable to effect that, may take them away altogether from the earth, that there may be none to restrain their wickedness. It does not escape my notice what reply can be made on the other side. Why, then, does that God of surpassing power, that mighty One, whom you confess to preside over all things, and to be Lord of all, permit these things to be done, and neither avenge nor defend His worshippers? Why, in short, are they who do not worship Him rich, and powerful, and happy? and why do they enjoy honours and kingly state, and have these very persons150 subject to their power and sway?

We must also give a reason for this, that no error may remain. For this is especially the cause why it is thought that religion has not the power of God, because men are influenced by the appearance of earthly and present goods, which in no way have reference to the care of the mind; and because they see that the righteous are without these goods, and that the unrighteous abound in them, they both judge that the worship of God is worthless, in which they do not see these things contained, and they imagine that the rites of other gods are true, since their worshippers enjoy riches and honours and kingdoms. But they who are of this opinion do not attentively consider the power and method of man, which consists altogether in the mind, and not in the body. For they see nothing more than is seen, namely the body; and because this is to be seen and handled,151 it is weak, frail, and mortal; and to this belong all those goods which are their desire and admiration, wealth, honours, and governments, since they bring pleasures to the body, and therefore are as liable to decay as the body itself. But the soul, in which alone man consists since it is not exposed to the sight of the eyes, and its goods cannot be seen, for they are placed in virtue only, must therefore be as firm, and constant, and lasting as virtue itself, in which the good of the soul consists.

Chap. XXIII. — Of the Justice and Patience of the Christians.

It would be a lengthened task to draw forth all the appearances of virtue, to show respecting each how necessary it is for a wise and just man to be far removed from those goods, the enjoyment of which by the unjust causes the worship of their gods to be regarded as true and efficacious. As our present inquiry is concerned, it will be sufficient to prove our point from the case of a single virtue. For instance, patience is a great and leading virtue, which the public voices of the people and philosophers and orators alike extol with the highest praises. But if it cannot be denied that this is a virtue of the highest kind, it is necessary that the just and wise man should be in the power of the unjust, for obtaining patience; for patience is the bearing with equanimity of the evils which are either inflicted or happen to fall upon us. Therefore the just and wise man, because he exercises virtue, has patience in himself; but he will be altogether free from this if he shall suffer no adversity. On the other hand, the man who lives in prosperity is impatient, and is without the greatest virtue. I call him impatient, because he suffers nothing. He is also unable to preserve innocency, which virtue is peculiar to the just and wise man. But he often acts unjustly also, and desires the property of others, and seizes upon that which he has desired by injustice, because he is without virtue, and is subject to vice and sin; and forgetful of his frailty, he is puffed up with a mind elated with insolence.

From this cause the unjust, and those who are ignorant of God, abound with riches, and power, and honours. For all these things are the rewards of injustice, because they cannot be perpetual, and they are sought through lust and violence. But the just and wise man, because he deems all these things as human, as it has been said by Lælius, and his own goods as divine, neither desires anything which belongs to another, lest he should injure any one at all in violation of the law of humanity; nor does he long for any power or honour, that he may not do an injury to any one. For he knows that all are produced by the same God, and in the same condition, and are joined together by the right of brotherhood.152 But being contented with his own, and that a little, because he is mindful of his frailty, he does not seek for anything beyond that which may support his life; and even from that which he has he bestows a share on the destitute, because he is pious; but piety is a very great virtue. To this is added, that he despises frail and vicious pleasures, for the sake of which riches are desired; since he is temperate, and master of his passions. He also, having no pride or insolence, does not raise himself too highly, nor lift up his head with arrogance; but he is calm and peaceful, lowly153 and courteous, because he knows his own condition. Since, therefore, he does injury to none, nor desires the property of others, and does not even defend his own if it is taken from him by violence, since he knows how even to bear with moderation an injury inflicted upon him, because he is endued with virtue; it is necessary that the just man should be subject to the unjust, and that the wise should be insulted by the foolish, that the one may sin because he is unjust, and the other may have virtue in himself because he is just.

But if any one shall wish to know more fully why God permits the wicked and the unjust to become powerful, happy, and rich, and, on the other hand, suffers the pious to be humble, wretched, and poor, let him take the book of Seneca which has the title, “Why many evils happen to good men, though there is a providence;” in which book he has said many things, not assuredly with the ignorance of this world, but wisely, and almost with divine inspiration.154 “God,” he says, “regards men as His children, but He permits the corrupt and vicious to live in luxury and delicacy, because He does not think them worthy of His correction. But He often chastises the good whom He loves, and by continual labours exercises them to the practice of virtue: nor does He permit them to be corrupted and depraved by frail and perishable goods.” From which it ought to appear strange to no one if we are often chastised by God for our faults. Yea, rather, when we are harassed and pressed, then we especially give thanks to our most indulgent Father, because He does not permit our corruption to proceed to greater lengths, but corrects it with stripes and blows. From which we understand that we are an object of regard to God, since He is angry when we sin. For when He might have bestowed upon His people both riches and kingdoms, as He had before given them to the Jews, whose successors and posterity we are; on this account He would have them live under the power and government of others, lest, being corrupted by the happiness of prosperity, they should glide into luxury and despise the precepts of God; as those ancestors of ours, who, ofttimes enervated by these earthly and frail goods, departed from discipline and burst the bonds of the law. Therefore He foresaw how far He would afford rest to His worshippers if they should keep His commandments, and yet correct them if they did not obey His precepts. Therefore, lest they should be as much corrupted by ease as their fathers had been by indulgence,155 it was His will that they should be oppressed by those in whose power He placed them, that He may both confirm them when wavering, and renew them to fortitude when corrupted, and try and prove them when faithful. For how can a general prove the valour of his soldiers, unless he shall have an enemy? And yet there arises an adversary to him against his will, because he is mortal, and is able to be conquered; but because God cannot be opposed, He Himself stirs up adversaries to His name, not to fight against God Himself, but against His soldiers, that He may either prove the devotedness and fidelity of His servants, or may strengthen them, until He corrects their wasting discipline by the stripes of affliction.156

There is also another cause why He permits persecutions to be carried on against us, that the people of God may be increased.157 Nor is it difficult to show why or how this happens. First of all, great numbers are driven from the worship of the false gods by their hatred of cruelty. For who would not shrink from such sacrifices? In the next place, some are pleased with virtue and faith itself. Some suspect that it is not without reason that the worship of the gods is considered evil by so many men, so that they would rather die than do that which others do that they may preserve their life. Some one desires to know what that good is which is defended even to death, which is preferred to all things which are pleasant and beloved in this life, from which neither the loss of goods, nor of the light, nor bodily pain, nor tortures of the vitals deter them. These things have great effect; but these causes have always especially increased the number of our followers. The people who stand around hear them saying in the midst of these very torments that they do not sacrifice to stones wrought by the hand of man, but to the living God, who is in heaven: many understand that this is true, and admit it into their breast. In the next place, as it is accustomed to happen in matters of uncertainty while they make inquiry of one another, what is the cause of this perseverance, many things which relate to religion, being spread abroad and carefully observed by rumour among one another, are learned; and because these are good they cannot fail to please. Moreover, the revenge which follows, as always happens, greatly impels men to believe. Nor, indeed, is it a slight cause that the unclean spirits of demons, having received permission, throw themselves into the bodies of many; and when these have afterwards been driven out, they who have been healed cling to the religion, the power of which they have experienced. These numerous causes being collected together, wonderfully gain over a great multitude to God.158

Chap. XXIV. — Of the Divine Vengeance Inflicted on the Torturers of the Christians.

Whatever, therefore, wicked princes plan against us, God Himself permits to be done. And yet most unjust persecutors, to whom the name of God was a subject of reproach and mockery, must not think that they will escape with impunity, because they have been, as it were, the ministers of His indignation against us. For they will be punished with the judgment of God, who, having received power, have abused it to an inhuman degree, and have even insulted God in their arrogance, and placed His eternal name beneath their feet, to be impiously and wickedly trampled upon. On this account He promises that He will quickly take vengeance upon them, and exterminate the evil monsters159 from the earth. But He also, although He is accustomed to avenge the persecutions160 of His people even in the present world, commands us, however, to await patiently that day of heavenly judgment, in which He Himself will honour or punish every man according to his deserts. Therefore let not the souls of the sacrilegious expect that those whom they thus trample upon will be despised and unavenged. Those ravenous and voracious wolves who have tormented just and innocent souls, without the commission of any crimes, will surely meet with their reward. Only let us labour, that nothing else in us may be punished by men but righteousness alone: let us strive with all our power that we may at once deserve at the hands of God the avenging of our suffering and a reward.

THE DIVINE INSTITUTES

FOOTNOTES

146 [Lib. ii. cap. 10. A noble reference in this chapter to equality among men.]

147 Mimos agi.

148 Pergitur enim . . . furore. Another reading is, “Perciti enim perferuntur . . . furore.”

149 Exsulanter. Other readings are, “exsolantur,” “expelluntur,” “exultantur.” [Compare p. 393, note 455, vol. 5., this series.]

150 Eos ipsos, i.e., Christians.

151 Quis oculis manuque tractabile est.

152 [See vol. 3., cap. 36, p. 45, note 44, this series.]

153 Planus et communis.

154 [“Deus homines pro liberis habet sed corruptos.” He attributes a sort of inspiration to such a writer, as to Orpheus and the Sibyl.]

155 Licentiâ.

156 Pressuræ verberibus. The word “pressura” is used by the Fathers to express presecution or calamity.

157 [See Tertullian, vol. 3. pp. 36, 45, 49, 55, and 60.]

158 [A most important résumé of the effects upon the heathen of Christian fortitude and patience. See Tertullian on “the Seed of the Church,” vol. 3. pp. 55 and 60; also vol. 4. p. 126.]

159 Bestias malas. Lactantius in several passages applies this expression to the persecutors of the Christians. [A quotation from the Cretian poet cited by St. Paul. “Cretenses semper mendaces malæ bestiæ, ventres pigri.” Tit_2:12.]

160 Vexationes.

The Clementine Homilies. (Cont.)

Homily III. (Cont.)

Chap. XLV. – Sacrifices.

“But that He is not pleased with sacrifices, is shown by this, that those who lusted after flesh were slain as soon as they tasted it, and were consigned to a tomb, so that it was called the grave of lusts.23 He then who at the first was displeased with the slaughtering of animals, not wishing them to be slain, did not ordain sacrifices as desiring them; nor from the beginning did He require them. For neither are sacrifices accomplished without the slaughter of animals, nor can the first-fruits be presented. But how is it possible for Him to abide in darkness, and smoke, and storm (for this also is written), who created a pure heaven, and created the sun to give light to all, and assigned the invariable order of their revolutions to innumerable stars? Thus, O Simon, the handwriting of God – I mean the heaven – shows the counsels of Him who made it to be pure and stable.

Chap. XLVI. – Disparagements of God.

“Thus the sayings accusatory of the God who made the heaven are both rendered void by the opposite sayings which are alongside of them, and are refuted by the creation. For they were not written by a prophetic hand. Wherefore also they appear opposite to the hand of God, who made all things.” Then said Simon: “How can you show this?”

Chap. XLVII. – Foreknowledge of Moses.

Then said Peter: “The law of God was given by Moses, without writing, to seventy wise men, to be handed down, that the government might be carried on by succession. But after that Moses was taken up, it was written by some one, but not by Moses. For in the law itself it is written, ‘And Moses died; and they buried him near the house of Phogor, (Deu_34:6, (Deu_34:6, LXX)) and no one knows his sepulchre till this day.’ But how could Moses write that Moses died? And whereas in the time after Moses, about 500 years or thereabouts, it is found lying in the temple which was built, and after about 500 years more it is carried away, and being burnt in the time of Nebuchadnezzar it is destroyed; and thus being written after Moses, and often lost, even this shows the foreknowledge of Moses, because he, foreseeing its disappearance, did not write it; but those who wrote it, being convicted of ignorance through their not foreseeing its disappearance, were not prophets.”24

Chap. XLVIII. – Test of Truth.

Then said Simon: “Since, as you say, we must understand the things concerning God by comparing them with the creation, how is it possible to recognise the other things in the law which are from the tradition of Moses, and are true, and are mixed up with these falsehoods?” Then Peter said: “A certain verse has been recorded without controversy in the written law, according to the providence of God, so as to show clearly which of the things written are true and which are false.” Then said Simon: “Which is that? Show it us.”

Chap. XLIX. – The True Prophet.

Then Peter said: “I shall tell you forthwith. It is written in the first book of the law, towards the end: ‘A ruler shall not fail from Judah, nor a leader from his thighs, until He come whose it is; and He is the expectation of the nations.’ (Gen_49:10) If, therefore, any one can apprehend Him who came after the failure of ruler and leader from Judah, and who was to be expected by the nations, he will be able by this verse to recognise Him as truly having come;25 and believing His teaching, he will know what of the Scriptures are true and what are false.” Then said Simon: “I understand that you speak of your Jesus as Him who was prophesied of by the scripture. Therefore let it be granted that it is so. Tell us, then, how he taught you to discriminate the I Scriptures.”

Chap. L. – His Teaching Concerning the Scriptures.

Then Peter: “As to the mixture of truth with falsehood,26 I remember that on one occasion He, finding fault with the Sadducees, said, ‘Wherefore ye do err, not knowing the true things of the Scriptures; and on this account ye are ignorant of the power of God.’27 But if He cast up to their that they knew not the true things of the Scriptures, it is manifest that there are false things in them. And also, inasmuch as He said, ‘Be ye prudent money-changers,’28 it is because there are genuine and spurious words. And whereas He said, ‘Wherefore do ye not perceive that which is reasonable in the Scriptures?’ He makes the understanding of him stronger who voluntarily judges soundly.

Chap. LI. – His Teaching Concerning the Law.

“And His sending to the scribes and teachers of the existing Scriptures, as to those who knew the true things of the law that then was, is well known. And also that He said, ‘I am not come to destroy the law,’ (Mat_5:17) and yet that He appeared to be destroying it, is the part of one intimating that the things which He destroyed did not belong to the law. And His saying, ‘The heaven and the earth shall pass away, but one jot or one tittle shall not pass from the law,’ (Mat_5:18) intimated that the things which pass away before the heaven and the earth do not belong to the law in reality.

Chap. LII. – Other Sayings of Christ.

“Since, then, while the heaven and the earth still stand, sacrifices have passed away, and kingdoms, and prophecies among those who are born of woman, and such like, as not being ordinances of God; hence therefore He says, ‘Every plant which the heavenly Father has not planted shall be rooted up.’ (Mat_15:13) Wherefore He, being the true Prophet, said, ‘I am the gate of life; (Joh_10:9) he who entereth through me entereth into life,’ there being no other teaching able to save. Wherefore also He cried, and said, ‘Come unto me, all who labour,’ (Mat_11:28) that is, who are seeking the truth, and not finding it; and again, ‘My sheep hear my voice;’ (Joh_10:3) and elsewhere, ‘Seek and find,’ (Mat_7:7) since the truth does not lie on the surface.

Chap. LIII. – Other Sayings of Christ.

“But also a witnessing voice was heard from heaven, saying, ‘This is my beloved Son, in whom I am well pleased; hear Him.’ (Mat_17:5) And in addition to this, willing to convict more fully of error the prophets from whom they asserted that they had learned, He proclaimed that they died desiring the truth, but not having learned it, saying, ‘Many prophets and kings desired to see what ye see, and to hear what you hear; and verily I say to you, they neither saw nor heard.’ (Mat_13:17; Luk_10:24) Still further He said, ‘I am he concerning whom Moses prophesied, saying, A Prophet shall the Lord our God raise unto you of your brethren, like unto me: Him hear in all things; and whosoever will not hear that Prophet shall die.’ (Deu_18:15-19; Act_3:22, Act_7:37)

Chap. LIV. – Other Sayings.

“Whence it is impossible without His teaching to attain to saving truth, though one seek it for ever where the thing that is sought is not. But it was, and is, in the word of our Jesus. Accordingly, He, knowing the true things of the law, said to the Sadducees, asking on what account Moses permitted to marry seven,29 “Moses gave you commandments according to your hard-heartedness; for from the beginning it was not so: for He who created man at first, made him male and female.’ (Mat_19:8; Mar_10:5,Mar_10:6)

Chap. LV. – Teaching of Christ.

“But to those who think, as the Scriptures teach, that God swears, He said, ‘Let your yea be yea, and nay, nay; for what is more than these is of the evil one.’ (Mat_5:37) And to those who say that Abraham and Isaac and Jacob are dead, He said, ‘God is not of the dead, but of the living.’ (Mat_22:32; Mar_12:27; Luk_20:38) And to those who suppose that God tempts, as the Scriptures say, He said, ‘The tempter is the wicked one,’ (Perhaps Mat_13:39) who also tempted Himself. To those who suppose that God does not foreknow, He said, ‘For your heavenly Father knoweth that ye need all these things before ye ask Him.’ (Mat_6:8,Mat_6:32) And to those who believe, as the Scriptures say, that He does not see all things, He said, ‘Pray in secret, and your Father, who seeth secret things, will reward you.’ (Mat_6:6)

Chap. LVI. – Teaching of Christ.

“And to those who think that He is not good, as the Scriptures say, He said, ‘From which of you shall his son ask bread, and he will give him a stone; or shall ask a fish, and he will give him a serpent? If ye then, being evil, know to give good gifts to your children, how much more shall your heavenly Father give good things to those who ask Him, and to those who do His will!’ (Mat_7:9-11) But to those who affirmed that He was in the temple, He said, ‘Swear not by heaven, for it is God’s throne; nor by the earth, for it is the footstool of His feet.’ (Mat_5:34,Mat_5:35) And to those who supposed that God is pleased with sacrifices, He said, ‘God wishes mercy, and not sacrifices’ (Mat_9:33, Mat_12:7. [Comp. Hos_6:6. – R.]) – the knowledge of Himself, and not holocausts.

Chap. LVII. – Teaching of Christ.

“But to those who are persuaded that He is evil, as the Scriptures say, He said, ‘Call not me good, for One only is good.’ (Mat_19:17; Mar_10:18; Luk_18:19) And again, ‘Be ye good and merciful, as your Father in the heavens, who makes the sun rise on good and evil men, and brings rain upon just and unjust.’ (Mat_5:44,Mat_5:45) But to those who were misled to imagine many gods, as the Scriptures say, He said, ‘Hear, O Israel; the Lord your God is one Lord.’” (Mar_12:29. [Comp. Deu_6:4 – R.])

Chap. LVIII. – Flight of Simon.

Therefore Simon, perceiving that Peter was driving him to use the Scriptures as Jesus taught, was unwilling that the discussion should go into the doctrine concerning God, even although Peter had changed the discussion into question and answer, as Simon himself asked. However, the discussion occupied three days.30 And while the fourth was dawning, he set off darkling as far as Tyre of Phoenicia.31 And not many days after, some of the precursors came and said to Peter: “Simon is doing great miracles in Tyre, and disturbing many of the people there; and by many slanders he has made you to be hated.”

Chap. LIX. – Peter’s Resolution to Follow.

Peter, hearing this, on the following night assembled the multitude of hearers; and as soon as they were come together, he said: “While I am going forth to the nations which say that there are many gods, to teach and to preach that God is one, who made heaven and earth, and all things that are in them, in order that they may love Him and be saved, evil has anticipated me, and by the very law of conjunction has sent Simon before me, in order that these men, if they shall cease to say that there are many gods, disowning those upon earth that are called gods, may think that there are many gods in heaven; so that, not feeling the excellency of the monarchy, they may perish with eternal punishment. And what is most dreadful, since true doctrine has incomparable power, he forestalls me with slanders, and persuades them to this, not even at first to receive me; lest he who is the slanderer be convicted of being himself in reality a devil, and the true doctrine be received and believed. Therefore I must quickly catch him up, lest the false accusation, through gaining time, wholly get hold of all men.

Chap. LX. – Successor to Be Appointed.

“Since, therefore, it is necessary to set apart some one instead of me to fill my place, let us all with one consent pray to God, that He would make manifest who amongst us is the best, that, sitting in the chair of Christ, he may piously rule His Church. Who, then, shall be set apart? For by the counsel of God that man is set forth as blessed, ‘whom his Lord shall appoint over the ministry of his fellow-servants, to give them their meat in their season, not thinking and saying in his heart, My Lord delayeth His coming, and who shall not begin to beat his fellow-servants, eating and drinking with harlots and drunkards. And the Lord of that servant shall come in an hour when he doth not look for Him, and in a day when he is not aware, and shall cut him in sunder, and shall assign his unfaithful part with the hypocrites.’ (Mat_24:45-50)

Chap. LXI. – Monarchy.

“But if any one of those present, being able to instruct the ignorance of men, shrink from it, thinking only of his own ease, let him expect to hear this sentence: ‘O wicked and slothful servant, thou oughtest to have given my money to the exchangers, and I at my coming should have got my own. Cast out the unprofitable servant into the outer darkness.’ (Mat_25:27-30) And with good reason; ‘for,’ says He, ‘it is thine, O man, to prove my words, as silver and money are proved among the exchangers.’32 Therefore the multitude of the faithful ought to obey some one, that they may live in harmony. For that which tends to the government of one person, in the form of monarchy, enables the subjects to enjoy peace by means of good order; but in case of all, through desire of ruling, being unwilling to submit to one only, they must altogether fall by reason of division.

Chap. LXII. – Obedience Leads to Peace.

“But, further, let the things that are happening before your eyes persuade you; how wars are constantly arising through there being now many kings all over the earth. For each one holds the government of another as a pretext for war. But if one were universal superior, he, having no reason why he should make war, would have perpetual peace. In short, therefore, to those who are thought worthy of eternal life, God appoints one universal King in the world that shall then be, that by means of monarchy there may be unfailing peace. It behoves all, therefore, to follow some one as a leader, honouring him as the image of God; and it behoves the leader to be acquainted with the road that entereth into the holy city. 

Chap. LXIII. – Zacchæus Appointed.

“But of those who are present, whom shall I choose but Zacchæus,33 to whom also the Lord went in (Luk_19:5, etc.) and rested, judging him worthy to be saved?” And having said this, he laid his hand upon Zacchæus, who stood by, and forced him to sit down in his own chair. But Zacchæus, falling at his feet, begged that he would permit him to decline the rulership; promising, at the same time, and saying, “Whatever it behoves the ruler to do, I will do; only grant me not to have this name; for I am afraid of assuming the name of the rulership, for it teems with bitter envy and danger. “

Chap. LXIV. – The Bishopric.

Then Peter said: “If you are afraid of this, do not be called ruler, but the appointed one, the Lord having permitted you to be so called, when He said, ‘Blessed is that man whom his Lord shall appoint to the ministry of his fellow-servants.’ (Luk_12:42) But if you wish it to be altogether unknown that you have authority of administration, you seem to me to be ignorant that the acknowledged authority of the president has great influence as regards the respect of the multitude. For every one obeys him who has received authority, having conscience as a great constraint. And are you not well aware that you are not to rule as the rulers of the nations, but as a servant ministering to them, as a father to the oppressed, visiting them as a physician, guarding them as a shepherd, – in short, taking all care for their salvation? And do you think that I am not aware what labours I compel you to undertake, desiring you to be judged by multitudes whom it is impossible for any one to please? But it is most possible for him who does well to please God. Wherefore I entreat you to undertake it heartily, by God, by Christ, for the salvation of the brethren, for their ordering, and your own profit.

Chap. LXV. – Nolo Episcopari.

“And consider this other thing, that in proportion as there is labour and danger in ruling the Church of Christ, so much greater is the reward. And yet again the greater is also the punishment to him who can, and refuses. I wish, therefore, knowing that you are the best instructed of my attendants, to turn to account those noble powers of judging with which you have been entrusted by the Lord, in order that you may be saluted with the Well done, good and faithful servant, and not be found fault with, and declared liable to punishment, like him who hid the one talent. But if you will not be appointed a good guardian of the Church, point out another in your stead, more learned and more faithful than yourself. But you cannot do this; for you associated with the Lord, and witnessed His marvellous doings, and learned the administration of the Church.

Chap. LXVI. – Danger of Disobedience.

“And your work is to order what things are proper; and that of the brethren is to submit, and not to disobey. Therefore submitting they shall be saved, but disobeying they shall be punished by the Lord, because the president is entrusted with the place of Christ. Wherefore, indeed, honour or contempt shown to the president is handed on to Christ, and from Christ to God. And this I have said, that these brethren may not be ignorant of the danger they incur by disobedience to you, because whosoever disobeys your orders, disobeys Christ; and he who disobeys Christ offends God.

Chap. LXVII. – Duties of Church Office-Bearers.

“It is necessary, therefore, that the Church, as a city built upon a hill, have an order approved of God, and good government. In particular, let the bishop, as chief, be heard in the things which he speaks; and let the elders give heed that the things ordered be done. Let the deacons, going about, look after the bodies and the souls of the brethren, and report to the bishop. Let all the rest of the brethren bear wrong patiently; but if they wish judgment to be given concerning wrongs done to them, let them be reconciled in presence of the elders; and let the elders report the reconciliation to the bishop.

Chap. LXVIII. – “Marriage Always Honourable.”

“And let them inculcate marriage not only upon the young, but also upon those advanced in years, lest burning lust bring a plague upon the Church by reason of whoredom or adultery. For, above every other sin, the wickedness of adultery is hated by God, because it not only destroys the person himself who sins, but those also who eat and associate with him. For it is like the madness of a dog, because it has the nature of communicating its own madness. For the sake of chastity, therefore, let not only the elders, but even all, hasten to accomplish marriage. For the sin of him who commits adultery necessarily comes upon all. Therefore, to urge the brethren to be chaste, this is the first charity. For it is the healing of the soul. For the nourishment of the body is rest. 

Chap. LXIX. – Not Forsaking the Assembling of Yourselves Together.”

“But if you love your brethren, take nothing from them, but share with them such things as ye have. Feed the hungry; give drink to the thirsty; clothe the naked; visit the sick; so far as you can, help those in prison; receive strangers gladly into your own abodes; hate no one. And how you must be pious, your own mind will teach you, judging rightly. But before all else, if indeed I need say it to you, come together frequently, if it were every hour, especially on the appointed days of meeting. For if you do this, you are within a wall of safety. For disorderliness is the beginning of perdition. Let no one therefore forsake the assembly on the ground of envy towards a brother. For if any one of you forsake the assembly, he shall be regarded as of those who scatter the Church of Christ, and shall be cast out with adulterers. For as an adulterer, under the influence of the spirit that is in him, he separates himself on some pretext, and gives place to the wicked one against himself, – a sheep for the stealing, as one found outside the fold.34

Chap. LXX. – “Hear the Bishop.”

“However, hear your bishop, and do not weary of giving all honour to him; knowing that, by showing it to him, it is borne to Christ, and from Christ it is borne to God; and to him who offers it, is requited manifold.35 Honour, therefore, the throne of Christ. For you are commanded even to honour the chair of Moses, and that although they who occupy it are accounted sinners. (Mat_23:2,Mat_23:3) And now I have said enough to you; and I deem it superfluous to say to him how he is to live unblameably, since he is an approved disciple of Him who taught me also.

Chap. LXXI. – Various Duties of Christians.

“But, brethren, there are some things that you must not wait to hear, but must consider of yourselves what is reasonable. Zacchæus alone having given himself up wholly to labour for you, and needing sustenance, and not being able to attend to his own affairs, how can he procure necessary support? Is it not reasonable that you are to take forethought for his living? not waiting for his asking you, for this is the part of a beggar. But he will rather die of hunger than submit to do this. And shall not you incur punishment, not considering that the workman is worthy of his hire? And let no one say: Is, then, the word sold which was freely given? Far be it. For if any one has the means of living, and takes anything, he sells the word; but if he who has not takes support in order to live – as the Lord also took at supper and among His friends, having nothing, though He alone is the owner of all things – he sins not. Therefore suitably honour elders, catechists, useful deacons, widows who have lived well, orphans as children of the Church. But wherever there is need of any provision for an emergency, contribute all together. Be kind one to another, not shrinking from the endurance of anything whatever for your own salvation.”

Chap. LXXII. – Ordination.

And having thus spoken, he placed his hand upon Zacchæus, saying, “O Thou Ruler and Lord of all, Father and God, do Thou guard the shepherd with the flock. Thou art the cause, Thou the power. We are that which is helped; Thou the helper, the physician, the saviour, the wall, the life, the hope, the refuge, the joy, the expectation, the rest. In a word, Thou art all things to us. In order to the eternal attainment of salvation, do Thou co-operate, preserve, protect. Thou canst do all things. For Thou art the Ruler of rulers, the Lord of lords, the Governor of kings. Do Thou give power to the president to loose what ought to be loosed, to bind what ought to be bound. Do Thou make him wise. Do Thou, as by His name, protect the Church of Thy Christ as a fair bride. For Thine is eternal glory. Praise to the Father and the Son and the Holy Ghost to all ages. Amen.”

Chap. LXXIII. – Baptisms.

And having thus spoken, he afterwards said: “Whoever of yon Wish to be baptized, begin from to-morrow to fast, and have hands laid upon you day by day, and inquire about what matters you please. For I mean still to remain with you ten days.” And after three days, having begun to baptize, he called me, and Aquila, and Nicetas, and said to us: “As I am going to set out for Tyre after seven days, I wish you to go away this very day, and to lodge secretly with Bernice the Canaanite, the daughter of Justa, and to learn from her, and write accurately to me what Simon is about. For this is of great consequence to me, that I may prepare myself accordingly. Therefore depart straightway in peace.” And leaving him baptizing, as he commanded, we preceded him to Tyre of Phoenicia. 

FOOTNOTES

23 That is, Kibroth-Hattaavah; Num_11:34

24 [It is curious to find the post-exilian theory of the Pentateuch in this place, put in the mouth of the Apostle Peter. – R.]

25 From the amended reading of Davis.

26 [Comp. Homily II. 40. The attitude of Peter, as here represented, disparaging the Old Testament, appearing to exalt the authority of Christ’s teaching, and yet ignoring the claims of His Person and Work, seeks its justification in rationalistic interpretation. The attitude is not an uncommon one at present. – R.]

27 Mat_22:29. [Misquoted and misapplied here, as in Homily II. 51. – R.]

28 This is frequently quoted as a saying of Christ. It is probably from one of the apocryphal Gospels. [Comp. Homily II. 51. – R]

29 [A curious confusion of two Gospel narratives, rnistaking the significance of both. – R.]

30 [The three days’ discussion is detailed in Recognitions, book ii. 20-iii. 48; the account here is confined to the first day. – R.]

31 [Comp. Recognitions, book iii. 73. The historical incidents of the two narratives vary greatly from this point onward. – R.]

32 Probably from an apocryphal Gospel.

33 [Comp. Recognitions, book iii. 66. The account here is much fuller. – R.]

34 There seems to be a corruption of the text here, but the general meaning is evident enough.

35 There are several conjectural readings of this sentence. We have not exactly followed any one of them, but have ventured on a conjecture of our own.

Homily IV.

Chap. I. – Bernice’s Hospitality.

Thus I Clement, departing from Cæsarea Stratonis, together with Nicetas and Aquila, entered into Tyre of Phoenicia;1 and according to the injunction of Peter, who sent us, we lodged with Bernice, the daughter of Justa the Canaanitess. She received us most joyfully; and striving with much honour towards me, and with affection towards Aquila and Nicetas, and speaking freely as a friend, through joy she treated us courteously, and hospitably urged us to take bodily refreshment. Perceiving, therefore, that she was endeavouring to impose a short delay upon us, I said: “You do well, indeed, to busy yourself in fulfilling the part of love; but the fear of our God must take the precedence of this. For, having a combat on hand on behalf of many souls, we are afraid of preferring our own ease before their salvation.

Chap. II. – Simon’s Practices.

“For we hear that Simon the magician, being worsted at Cæsarea in the discussion with our lord Peter, immediately hastened hither, and is doing much mischief. For he is slandering Peter, in opposition to truth, to all the adversaries, and stealing away the souls of the multitude. For he being a magician, calls him a magician; and he being a deceiver, proclaims him as a deceiver. And although in the discussions he was beaten in all points, and fled, yet he says that he was victorious; and he constantly charges them that they ought not to listen to Peter, – as if, forsooth, he were anxious that they may not be fascinated by a terrible magician.

Chap. III. – Object of the Mission.

“Therefore our lord Peter, having learned these things, has sent us to be investigators of the things that have been told him; that if they be so, we may write to him and let him know, so that he may come and convict him face to face of the accusations that he has uttered against him. Since, therefore, danger on the part of many souls lies before us, on this account we must neglect bodily rest for a short time; and we would learn truly from you who live here, whether the things which we have heard be true. Now tell us particularly.”

Chap. IV. – Simon’s Doings.

But Bernice, being asked, said: “These things are indeed as you have heard; and I will tell you other things respecting this same Simon, which perhaps you do not know. For he astonishes the whole city every day, by making spectres and ghosts appear in the midst of the market-place; and when he walks abroad, statues move, and many shadows go before him, which, he says, are souls of the dead. And many who attempted to prove him an impostor he speedily reconciled to him; and afterwards, under pretence of a banquet, having slain an ox, and given them to eat of it, he infected them with various diseases, and subjected them to demons. And in a word, having injured many, and being supposed to be a god, he is both feared and honoured.” ([Comp. Act_8:9-11. – R.])

Chap. V. – Discretion the Better Part of Valour.

“Wherefore I do not think that any one will be able to quench such a fire as has been kindled. For no one doubts his promises; but every one affirms that this is so. Wherefore, lest you should expose yourselves to danger, I advise you not to attempt anything against him until Peter come, who alone shall be able to resist such a power, being the most esteemed disciple of our Lord Jesus Christ. For so much do I fear this man, that if he had not elsewhere been vanquished in disputing with my lord Peter, I should counsel you to persuade even Peter himself not to attempt to oppose Simon.”

Chap. VI. – Simon’s Departure.

Then I said: “If our lord Peter did not know that he himself alone can prevail against this power, he would not have sent us before him with orders to get information secretly concerning Simon, and to write to him.” Then, as evening had come on, we took supper,2 and went to sleep. But in the morning, one of Bernice’s friends came and said that Simon had set sail for Sidon, and that he had left behind him Appion Pleistonices,3 – a man of Alexandria, a grammarian by profession, whom I knew as being a friend of my father; and a certain astrologer, Annubion the Diospolitan, and Athenodorus the Athenian, attached to the doctrine of Epicurus. And we, having learned these things concerning Simon, in the morning wrote and despatched a letter to Peter, and went to take a walk.

Chap. VII. – Appion’s Salutation.

And Appion met us, not only with the two companions just named, but with about thirty other men. And as soon as he saw me, he saluted and kissed me, and said, “This is Clement, of whose noble birth and liberal education I have often told you; for he, being related to the family of Tiberius Cæsar, and equipped with all Grecian learning, has been seduced by a certain barbarian called Peter to speak and act after the manner of the Jews. Wherefore I beg of you to strive together with me for the setting of him right. And in your presence I now ask him. Let him tell me, since he thinks that he has devoted himself to piety, whether he is not acting most impiously, in forsaking the customs of his country, and falling away to those of the barbarians.”

Chap. VIII. – A Challenge.

I answered: “I accept, indeed, your kindly affection towards me, but I take exception to your ignorance. For your affection is kindly, because you wish to continue in those customs which you consider to be good. But your inaccurate knowledge strives to lay a snare for me, under the guise of friendship.” Then said Appion: “Does it seem to you to be ignorance, that one should observe the customs of his fathers, and judge after the manner of the Greeks?” Then I answered: “It behoves one who desires to be pious not altogether to observe the customs of his fathers; but to observe them if they be pious, and to shake them off if they be impious. For it is possible that one who is the son of an impious father, if he wishes to be pious, should not desire to follow the religion of his father.”4 Then answered Appion: “What then? Do you say that your father was a man of an evil life?” Then said I: “He was not of an evil life, but of an evil opinion.” Then Appion: “I should like to know what was his evil apprehension.” Then said I: “Because he believed the false and wicked myths of the Greeks.” Then Appion asked: “What are these false and evil myths of the Greeks?” Then I said: “The wrong opinion concerning the gods, which, if you will bear with me, you shall hear, with those who are desirous to learn.

Chap. IX. – Unworthy Ends of Philosophers.

“Wherefore, before beginning our conversation, let us now withdraw into some quieter place, and there I shall converse with you. And the reason why I wish to speak privately is this, because neither the multitude, nor even all the philosophers, approach honestly to the judgment of things as they are. For we know many, even of those who pride themselves on their philosophy, who are vainglorious, or who have put on the philosopher’s robe for the sake of gain, and not for the sake of virtue itself; and they, if they do not find that for which they take to philosophy, turn to mockery. Therefore, on account of such as these, let us choose some place fit for private conference.”

Chap. X. – A Cool Retreat.

And a certain one amongst them – a rich man, and possessing a garden of evergreen plants5 – said: “Since it is very hot, let us retire for a little from the city to my gardens.” Accordingly they went forth, and sat down in a place where there were pure streams of cool water, and a green shade of all sorts of trees. There I sat pleasantly, and the others round about me; and they being silent, instead of a verbal request made to me, showed by their eager looks to me that they required the proof of my assertion. And therefore I proceeded to speak thus: – 

Chap. XI. – Truth and Custom.

“There is a certain great difference, O men of Greece, between truth and custom. For truth is found when it is honestly sought; but custom, whatsoever be the character of the custom received, whether true or false, is strengthened by itself without the exercise of judgment; and he who has received it is neither pleased with it as being true, nor grieved with it as false. For such an one has believed not by judgment, but by prejudice, resting his own hope on the opinion of those who have lived before him on a mere peradventure. And it is not easy to cast off the ancestral garment, though it be shown to himself to be wholly foolish and ridiculous.

Chap. XII. – Genesis.

“Therefore I say that the whole learning of the Greeks is a most dreadful fabrication of a wicked demon. For they have introduced many gods of their own, and these wicked, and subject to all kinds of passion; so that he who wishes to do the like things may not be ashamed, which belongs to a man, having as an example the wicked and unquiet lives of the mythological gods. And through his not being ashamed, such an one affords no hope of his repenting. And others have introduced fate, which is called genesis, contrary to which no one can suffer or do anything. This, therefore, also is like to the first. For any one who thinks that no one has aught to do or suffer contrary to genesis easily falls into sin; and having sinned, he does not repent of his impiety, holding it as his apology that he was borne on by genesis to do these things. And as he cannot rectify genesis, he has no reason to be ashamed of the sins he commits.6

Chap. XIII. – Destiny.

“And others introduce an unforeseeing destiny, as if all things revolved of their own accord, without the superintendence of any master. But thus to think these things is, as we have said, the most grievous of all opinions. For, as if there were no one superintending and fore-judging and distributing to every one according to his deserving, they easily do everything as they can through fearlessness. Therefore those who have such opinions do not easily, or perhaps do not at all, live virtuously; for they do not foresee the danger which might have the effect of converting them. But the doctrine of the barbarous Jews, as you call them, is most pious, introducing One as the Father and Creator of all this world, by nature good and righteous; good, indeed, as pardoning sins to those who repent; but righteous, as visiting to every one after repentance according to the worthiness of his doings.

Chap. XIV. – “Doctrine According to Godliness.”

“This doctrine, even if it also be mythical, being pious, would not be without advantage for this life. For every one, in expectation of being judged by the all-seeing God, receives the greater impulse towards virtue. But if the doctrine be also true, it withdraws him who has lived virtuously from eternal punishment, and endows him with eternal and unspeakable blessings from God.

Chap. XV. – Wickedness of the Gods.

“But I return to the foremost doctrine of the Greeks, that which states in stories7 that there are gods many, and subject to all kinds of passions. And not to spend much time upon things that are clear, referring to the impious deeds of every one of those who are called gods, I could not tell all their amours; those of Zeus and Poseidon, of Pluto and Apollo, of Dionysus and Hercules, and of them all singly.8 And of these you are yourselves not ignorant, and have been taught their manners of life, being instructed in the Grecian learning, that, as competitors with the gods, you might do like things.

Chap. XVI. – Wickedness of Jupiter.

“But I shall begin with the most royal Zeus, whose father Kronos, having, as you say, devoured his own children, and having shorn off the members of his father Uranus with a sickle of adamant, showed to those who are zealous for the mysteries of the gods an example of piety towards parents and of love towards children. And Jupiter himself bound his own father, and imprisoned him in Tartarus; and he also punishes the other gods.9 And for those who wish to do things not to be spoken of, he begat Metis, and devoured her. But Metis was seed; for it is impossible to devour a child. And for an excuse to abusers of themselves with mankind, he carries away Ganymedes. And as a helper of adulterers in their adultery, he is often found an adulterer. And to those who wish to commit incest with sisters, he sets the example in his intercourse with his sisters Hera and Demeter, and the heavenly Aphrodite, whom some call Dodona.10 And to those who wish to commit incest with their daughters, there is a wicked example from his story, in his committing incest with Persephone. But in myriads of instances he acted impiously, that by reason of his excessive wickedness the fable of his being a god might be received by impious men.

Chap. XVII. – “Their Makers Are Like Unto Them.”

“You will hold it reasonable for ignorant men to be moderately indignant at these fancies. But what must we say to the learned, some of whom, professing themselves to be grammarians and sophists, affirm that these acts are worthy of gods? For, being themselves incontinent, they lay hold of this mythical pretext; and as imitators of the gods,11 they practise unseemly things with freedom.

Chap. XVIII. – Second Nature.

“On this account, they who live in the country sin much less than they do, not having been indoctrinated in those things in which they have been indoctrinated who dare do these things, having learned from evil instruction to be impious. For they who from their childhood learn letters by means of such fables, while their soul is yet pliant, engraft the impious deeds of those who are called gods into their own minds; whence, when they are grown up, they ripen fruit, like evil seeds cast into the soul. And what is worst of all, the rooted impurities cannot be easily cut down, when they are perceived to be bitter by them when they have attained to manhood. For every one is pleased to remain in those habits which he forms in childhood; and thus, since custom is not much less powerful than nature, they become difficult to be converted to those good things which were not sown in their souls from the beginning.

Chap. XIX. – “Where Ignorance Is Bliss.”

“Wherefore it behoves the young not to be satisfied with those corrupting lessons, and those who are in their prime should carefully avoid listening to the mythologies of the Greeks. For lessons about their gods are much worse than ignorance, as we have shown from the case of those dwelling in the country, who sin less through their not having been instructed by Greeks. Truly, such fables of theirs, and spectacles, and books, ought to be shunned, and if it were possible, even their cities. For those who are full of evil learning, even with their breath infect as with madness those who associate with them, with their own passions. And what is worst, whoever is most instructed among them, is so much the more turned from the judgment which is according to nature.

Chap. XX. – False Theories of Philosophers.

“And some of those amongst them who even profess to be philosophers, assert that such sins are indifferent, and say that those who are indignant at such practices are senseless.12 For they say that such things are not sins by nature, but have been proscribed by laws made by wise men in early times, through their knowing that men, through the instability of their minds, being greatly agitated on these accounts, wage war with one another; for which reason, wise men have made laws to proscribe such things as sins. But this is a ridiculous supposition. For how can they be other than sins, which are the cause of tumults, and murders, and every confusion? For do not shortcomings of life13 and many more evils proceed from adultery?

Chap. XXI. – Evils of Adultery.

“But why, it is said, if a man is ignorant of his wife’s being an adulteress, is he not indignant, enraged, distracted? why does he not make war? Thus these things are not evil by nature, but the unreasonable opinion of men make them terrible. But I say, that even if these dreadful things do not occur, it is usual for a woman, through association with an adulterer, either to forsake her husband, or if she continue to live with him, to plot against him, or to bestow upon the adulterer the goods procured by the labour of her husband; and having conceived by the adulterer while her husband is absent, to attempt the destruction of that which is in her womb, through shame of conviction, and so to become a child-murderer; or even, while destroying it, to be destroyed along with it. But if while her husband is at home she conceives by the adulterer and bears a child, the child when he grows up does not know his father, and thinks that he is his father who is not; and thus he who is not the father, at his death leaves his substance to the child of another. And how many other evils naturally spring from adultery! And the secret evils we do not know. For as the mad dog destroys all that he touches, infecting them with the unseen madness, so also the hidden evil of adultery, though it be not known, effects the cutting off of posterity.

Chap. XXII. – A More Excellent Way.

“But let us pass over this now. But this we all know, that universally men are beyond measure enraged on account of it, that wars have been waged, that there have been overthrows of houses, and captures of cities, and myriads of other evils. On this account I betook myself to the holy God and law of the Jews, putting my faith in the well-assured conclusion that the law has been assigned by the righteous judgment of God, and that the soul must at some time receive according to the desert of its deeds.”

Chap. XXIII. – “Whither Shall I Go from Thy Presence?”

When I had thus spoken, Appion broke in upon my discourse. “What!” said he; “do not the laws of the Greeks also forbid wickedness, and punish adulterers?” Then said I: “Then the gods of the Greeks, who acted contrary to the laws, deserve punishment. But how shall I be able to restrain myself, if I suppose that the gods themselves first practised all wickednesses as well as adultery, and did not suffer punishment; whereas they ought the rather to have suffered, as not being slaves to lust? But if they were subject to it, how were they gods?” 

Then Appion said: “Let us have in our eye not the gods, but the judges; and looking to them, we shall be afraid to sin.” Then I said: “This is not fitting, O Appion: for he who has his eye upon men will dare to sin, in hope of escaping detection; but he who sets before his soul the all-seeing God, knowing that he cannot escape His notice, will refrain from sinning even in secret.”

Chap. XXIV. – Allegory.

When Appion heard this, he said: “I knew, ever since I heard that you were consorting with Jews, that you had alienated your judgment. For it has been well said by some one, Evil communications corrupt good manners.’” Then said I: “Therefore good communications correct evil manners.” And Appion said: “Today I am fully satisfied to have learned your position; therefore I permitted you to speak first. But to-morrow, in this place, if it is agreeable to you, I will show, in the presence of these friends when they meet, that our gods are neither adulterers, nor murderers, nor corrupters of children, nor guilty of incest with sisters or daughters. But the ancients, wishing that only lovers of learning should know the mysteries, veiled them with those fables of which you have spoken. For they speak physiologically of boiling substance under the name of Zen, and of time under that of Kronos, and of the ever-flowing nature of water under that of Rhea. However, as I have promised, I shall to-morrow exhibit the truth of things, explaining them one by one to you when you come together in the morning.”14 In reply to this I said: “To-morrow, as you have promised, so do. But now hear something in opposition to what you are going to say.

Chap. XXV. – An Engagement for To-Morrow.

“If the doings of the gods, being good, have been veiled with evil fables, the wickedness of him who wove the veil is shown to have been great, because he concealed noble things with evil narratives, that no one imitate them. But if they really did things impious, they ought, on the contrary, to have veiled them with good narratives, lest men, regarding them as their superiors, should set about sinning in like manner.” As I spoke thus, those present were evidently beginning to be well-disposed towards the words spoken by me; for they repeatedly and earnestly asked me to come on the following day, and departed.

FOOTNOTES

1 [In the Recognitions (book iv. 1) mention is made of Clement and others accompanying Peter to Dora, Ptolemais, Tyre, Sidon, and Berytus (Beyrout), but there no record is made of any discourses. In Homily IV.-VII. details of this journey are given, but with a variation in some particulars. These Homilies are peculiar, in form, to this work; but much of the matter occurs in the Recognitions, in the final discussion with the father of Clement. – R.]

2 Literally, “partook of salt.”

3 This epithet means, “the conqueror of very many.” Suidas makes Appion the son of Pleistonices. [Comp. Recognitions, book x. 52. It is evident that the writer has in mind Apion, the opponent of the Jews, against whom Josephus wrote his treatise. Compare the statement of Homily V. 2. The entire discussion with Appion, extending over Homily IV.-VI. is peculiar to this narrative, though much of the argument occurs in the discussion of Clement with his father (Recognitions, book x.). Appion and Annubion are introduced in Recognitions, book x. 52, but not as disputants. The discussion here is constructed with much skill. – R.]

4 We have adopted the emendation of Wieseler, who reads σεβάσματι for σεβάσματα. He also proposes ἔθει (habit) instead of σεβάσματι. The readings in the mss. vary.

5 The text here is corrupt. If we adopt Lobeck’s emendation of παμμιούσων into παμπλουσιον, the literal translation is, “possessing a property around him continually rich in leaves.” [The offer of this man has a partial parallel in Recognitions, viii. 35-31. – R.]

6 [Compare the discussion on Genesis in Homily XIV. 3, etc., but especially the full arguments in Recognitions, book viii., ix. – R.]

7 μυθολογοῦσαν.

8 See Homily V. 11-15, and comp. Recognitions, book x. 20. – R.]

9 Wieseler proposes θείους instead of θεούς; and he punishes his uncles also, as in book vi. 2, 21.

10 This is properly regarded as a mistake for Dione, or Didone, which is another form of the name Dione.

11 Lit. “of those who are superior or better.”

12 [Compare the argument against the philosophers, as put in the mouth of the Apostle, in Recognitions, book x. 48-50 – R.]

13 The Vatican ms. inserts here, “upturning of houses, magic practices, deceptions, perplexities.

14 [See Homily VI. 1-10. Homily V. contains an account of Clement’s previous acquaintance with Appion.

Homily V.

Chap. I. – Appion Does Not Appear.

The next day, therefore, in Tyre, as we had agreed, I came to the quiet place, and there I found the rest, with some others also. Then I saluted them. But as I did not see Appion, I asked the reason of his not being present; and some one said that he had been unwell ever since last evening. Then, when I said that it was reasonable that we should immediately set out to visit him, almost all begged me first to discourse to them, and that then we could go to see him. Therefore, as all were of one opinion, I proceeded to say:1 – 

Chap. II. – Clement’s Previous Knowledge of Appion.

“Yesterday, when I left this, O friends, I confess that, through much anxiety about the discussion that was to take place with Appion, I was not able to get any sleep. And while I was unable to sleep, I remembered a trick that I played upon him in Rome. It was this. From my boyhood I Clement was a lover of truth, and a seeker of the things that are profitable for the soul, and spending my time in raising and refuting theories; but being unable to find anything perfect, through distress of mind I fell sick. And while I was confined to bed Appion came to Rome, and being my father’s friend, he lodged with me; and hearing that I was in bed, he came to me, as being not unacquainted with medicine, and inquired the cause of my being in bed. But I, being aware that the man exceedingly hated the Jews, as also that he had written many books against them, and that he had formed a friendship with this Simon, not through desire of learning, but because he knew that he was a Samaritan and a hater of the Jews, and that he had come forth in opposition to the Jews, therefore he had formed an alliance with him, that he might learn something from him against the Jews;2 –  

Chap. III. – Clement’s Trick.

“I knowing this before concerning Appion, as soon as he asked me the cause of my sickness, answered feignedly, that I was suffering and distressed in my mind after the manner of young men. And to this he said, ‘My son, speak freely as to a father: what is your soul’s ailment?’ And when I again groaned feignedly, as being ashamed to speak of love, by means of silence and down-looking I conveyed the impression of what I wished to intimate. But he, being persuaded that I was in love with a woman, said: ‘There is nothing in life which does not admit of help. For indeed I myself, when I was young, being in love with a most accomplished woman, not only thought it impossible to obtain her, but did not even hope ever to address her. And yet, having fallen in with a certain Egyptian who was exceedingly well versed in magic, and having become his friend, I disclosed to him my love, and not only did he assist me in all that I wished, but, honouring me more bountifully, he hesitated not to teach me an incantation by means of which I obtained her; and as soon as I had obtained her, by means of his secret instruction, being persuaded by the liberality of my teacher, I was cured of love.

Chap. IV. – Appion’s Undertaking.

“‘Whence, if you also suffer any such thing after the manner of men, use freedom with me with all security; for within seven days I shall put you fully in possession of her.’ When I heard this, looking at the object I had in view, I said: ‘Pardon me that I do not altogether believe in the existence of magic; for I have already tried many who have made many promises, and have deceived me. However, your undertaking influences me, and leads me to hope. But when I think of the matter, I am afraid that the demons are sometimes not subject to the magicians with respect to the things that are commanded them.’

Chap. V. – Theory of Magic.

“Then Appion said: ‘Admit that I know more of these things than you do. However, that you may not think that there is nothing in what you have heard from me in reference to what you have said, I will tell you how the demons are under necessity to obey the magicians in the matters about which they are commanded. For as it is impossible for a soldier to contradict his general, and impossible for the generals themselves to disobey the king – for if any one oppose those set over him, he is altogether deserving of punishment – so it is impossible for the demons not to serve the angels who are their generals; and when they are adjured by them, they yield trembling, well knowing that if they disobey they shall be fully punished. But the angels also themselves, being adjured by the magicians in the name of their ruler, obey, lest, being found guilty of disobedience, they be destroyed. For unless all things that are living and rational foresaw vengeance from the ruler, confusion would ensue, all revolting against one another.’

Chap. VI. – Scruples.

“Then said I: ‘Are those things correct, then, which are spoken by poets and philosophers, that in Hades the souls of the wicked are judged and punished for their attempts; such as those of Ixion, and Tantalus, and Tityus, and Sisyphus, and the daughters of Danaus, and as many others as have been impious here? And how, if these things are not so, is it possible that magic can subsist?’ Then he having told me that these things are so in Hades, I asked him: ‘Why are not we ourselves afraid of magic, being persuaded of the punishment in Hades for adultery? For I do not admit that it is a righteous thing to compel to adultery a woman who is unwilling; but if any one will engage to persuade her, I am ready for that, besides confessing my thanks.’

Chap. VII. – A Distinction with a Difference.

“Then Appion said: ‘Do you not think it is the same thing, whether you obtain her by magic, or by deceiving her with words?’ Then said I: ‘Not altogether the same; for these differ widely from one another. For he who constrains an unwilling woman by the force of magic, subjects himself to the most terrible punishment, as having plotted against a chaste woman; but he who persuades her with words, and puts the choice in her own power and will, does not force her. And I am of opinion, that he who has persuaded a woman will not stiffer so great punishment as he who has forced her. Therefore, if you can persuade her, I shall be thankful to yon when I have obtained her; but otherwise, I had rather die than force her against her will.’

Chap. VIII. – Flattery or Magic.

“Then Appion, being really puzzled, said: ‘What am I to say to you? For at one time, as one perturbed with love, you pray to obtain her; and anon, as if you loved her not, you make more account of your fear than your desire: and you think that if you can persuade her you shall be blameless, as without sin; but obtaining her by the power of magic, you will incur punishment. But do you not know that it is the end of every action that is judged, the fact that it has been committed, and that no account is made of the means by which it has been effected? And if you commit adultery, being enabled by magic, shall you be judged as having done wickedly; and if by persuasion, shall you be absolved from sin in respect of the adultery?’ Then I said: ‘On account of my love, there is a necessity for me to choose one or other of the means that are available to procure the object of my love; and I shall choose, as far as possible, to cajole her rather than to use magic. But neither is it easy to persuade her by flattery, for the woman is very much of a philosopher.’

Chap. IX. – A Love-Letter.

“Then Appion said: ‘I am all the more hopeful to be able to persuade her, as you wish, provided only we be able to converse with her.’ ‘That,’ said I, ‘is impossible.’ Then Appion asked if it were possible to scud a letter to her. Then I said: ‘That indeed may be done.’ Then Appion said: ‘This very night I shall write a paper on encomiums of adultery, which you shall get from me and despatch to her; and I hope that she shall be persuaded, and consent.’ Appion accordingly wrote the paper, and gave it to me; and I thought of it this very night, and I remembered that fortunately I have it by me, along with other papers which I carry about with me.” Having thus spoken, I showed the paper to those who were present, and read it to them as they wished to hear it; and having read it, I said: “This, O men, is the instruction of the Greeks, affording a bountiful licence to sin without fear.3 The paper was as follows: – 

Chap. X. – The Lover to the Beloved One.

“‘Anonymously, on account of the laws of foolish men. At the bidding of Love, the first-born of all, salutation: I know that you are devoted to philosophy, and for the sake of virtue you affect the life of the noble. But who are nobler than the gods among all, and philosophers among men? For these alone know what works are good or evil by nature, and what, not being so, are accounted so by the imposition of laws. Now, then, some have supposed that the action which is called adultery is evil, although it is in every respect good. For it is by the appointment of Eros for the increase of life. And Eros is the eldest of all the gods. For without Eros there can be no mingling or generation either of elements, or gods, or men, or irrational animals, or aught else. For we are all instruments of Eros. He, by means of us, is the fabricator of all that is begotten, the mind inhabiting our souls. Hence it is not when we ourselves wish it, but when we are ordered by him, that we desire to do his will. But if, while we desire according to his will, we attempt to restrain the desire for the sake of what is called chastity, what do we do but the greatest impiety, when we oppose the oldest of all gods and men?

Chap. XI. – “All Uncleanness With Greediness.”

“‘But let all doors be opened to him, and let all baneful and arbitrary laws be set aside, which have been ordained by fanatical men, who, under the power of senselessness, and not willing to understand what is reasonable, and, moreover, suspecting those who are called adulterers, are with good reason mocked with arbitrary laws by Zeus himself, through Minos and Rhadamanthus. For there is no restraining of Eros dwelling in our souls; for the passion of lovers is not voluntary. Therefore Zeus himself, the giver of these laws, approached myriads of women; and, according to some wise men, he sometimes had intercourse with human beings, as a benefactor for the production of children. But in the case of those to whom he knew that his being unknown would be a favour,4 he changed his form, in order that he might neither grieve them, nor seem to act in opposition to the laws given by himself. It becomes you, therefore, who are debaters of philosophy, for the sake of a good life, to imitate those who are acknowledged to be the nobler, who have had sexual intercourse ten thousand times.

Chap. XII. – Jupiter’s Amours.

“‘And not to spend the time to no purpose in giving more examples, I shall begin with mentioning some embraces of Zeus himself, the father of gods and men.5 For it is impossible to mention all, on account of their multitude. Hear, therefore, the amours of this great Jupiter, which he concealed by changing his form, on account of the fanaticism of senseless men. For, in the first place, wishing to show to wise men that adultery is no sin, when he was going to marry, being, according to the multitude, knowingly an adulterer, in his first marriage, but not being so in reality, by means, as I said, of a seeming sin be accomplished a sinless marriage.6 For he married his own sister Hera, assuming the likeness of a cuckoo’s wing; and of her were born Hebe and Ilithyia. For he gave birth to Metis without copulation with any one, as did also Hera to Vulcan. 

FOOTNOTES

1 [The historical setting of Homily V. is peculiar to this narrative; most of the reviews appear in a different connection in the Recognitions (mainly book x.). – R.]

2 [See Homily IV. 6, footnote3. – R.]

3 [The introduction of the letters is an ingenious literary artifice. Much of the mythological matter is given ill Recognitions, book x. – R.]

4 We have adopted the punctuation of Wieseler.

5 [Comp. Recognition, book x. 20-23, for a parallel to chaps. 12-15. – R.]

The Rev. CHARLES G. FINNEY’S SYSTEMATIC THEOLOGY (1851)

5. Perseverance in faith and obedience, or in consecration to God, is also an unalterable condition of justification, or of pardon and acceptance with God. By this language in this connexion, you will of course understand me to mean, that perseverance in faith and obedience is a condition, not of present, but of final or ultimate acceptance and salvation. 

Those who hold that justification by imputed righteousness is a forensic proceeding, take a view of final or ultimate justification, according with their view of the nature of the transaction. With them, faith receives an imputed righteousness, and a judicial justification. The first act of faith, according to them, introduces the sinner into this relation, and obtains for him a perpetual justification. They maintain that after this first act of faith it is impossible for the sinner to come into condemnation; that, being once justified, he is always thereafter justified, whatever he may do; indeed that he is never justified by grace, as to sins that are past, upon condition that he ceases to sin; that Christ’s righteousness is the ground, and that his own present obedience is not even a condition of his justification, so that, in fact, his own present or future obedience to the law of God is, in no case, and in no sense, a sine quà non of his justification, present or ultimate.* 

*Dr. Duffield, a recent expounder of what, he is pleased to insist, is the only orthodox view of the subject, says:–“The sacred Scriptures clearly teach, that God, by one gracious act, once passed, and for ever immutable, releases the sinner who believes, so effectually and fully from the penalty of the law, that he is removed from under its dominion, and never more comes into condemnation. Justification is an act of God’s free grace, which takes immediate effect in this mortal life, and by which the relation of the sinner who believes on Jesus Christ, is so thoroughly changed to the law, that through the actings of his faith he passes from under the condemnation, and penalty of the law, and being accepted as righteous, only for the righteousness of Christ, is adopted into the family of God’s children. It is one act of God, once done and for ever, and begins immediately to produce its fruits.” Indeed, Christian, what do you think of this? One act of faith, then instantly justified, once and immutable, you can never by any possibility need pardon again. No, the law has perished as it respects you. Faith has made it void, for that is no law that has no penalty. Then you can no more sin, for you have no law. “For where there is no law, there is no transgression.” “Sin is not imputed where there is no law.” So if you do sin, your sin is not imputed, and you need no pardon. What an infinite mistake are Christians labouring under, according to this theory, when they ask for a pardon of their sins committed after this immutable act of justification. And further: live as you may, after once believing, you must be saved, your justification is immutable. What say you to this?

Now this is certainly another gospel from the one I am inculcating. It is not a difference merely upon some speculative or theoretic point. It is a point fundamental to the gospel and to salvation, if any one can be. Let us therefore see which of these is the true gospel. 

I object to this view of justification:– 

1. That it is antinomianism. Observe: they hold that upon the first exercise of faith, the soul enters into such a relation to Christ, that with respect to it the penalty of the Divine law is for ever set aside, not only as it respects all past, but also as it respects all future acts of disobedience; so that sin does not thereafter bring the soul under the condemning sentence of the law of God. But a precept without a penalty is no law. Therefore, if the penalty is in their case permanently set aside or repealed, this is, and must be, a virtual repeal of the precept, for without a penalty it is only counsel, or advice, and no law. 

2. But again: it is impossible that this view of justification should be true; for the moral law did not originate in the arbitrary will of God, and he cannot abrogate it either as to its precept or its penalty.**(see below) He may for good and sufficient reasons dispense in certain cases with the execution of the penalty. But set it aside in such a sense, that sin would not incur it, or that the soul that sins shall not be condemned by it, he cannot–it is naturally impossible! The law is as unalterable and unrepealable, both as to its precept and its penalty, as the nature of God. It cannot but be, in the very nature of things, that sin in any being, in any world, and at any time, will and must incur the penalty of the moral law. God may pardon as often as the soul sins, repents, and believes but to prevent real condemnation where there is sin, is not at the option of any being. 

3. But again: I object to the view of justification in question, that it is of course inconsistent with forgiveness or pardon. If justified by imputed righteousness, why pardon him whom the law accounts as already and perpetually, and perfectly righteous? Certainly it were absurd and impossible, for the law and the law-giver judicially to justify a person on the ground of the perfect obedience of his substitute, and at the same time pardon him who is thus regarded as perfectly righteous. Especially must this be true of all sin committed subsequently to the first and justifying act of faith. If when once the soul has believed, it can no more come into condemnation, it certainly can no more be forgiven. Forgiveness implies previous condemnation, and consists in setting aside the execution of an incurred penalty. 

4. If the view of justification I am opposing be true, it is altogether out of place for one who has once believed, to ask for the pardon of sin. It is a downright insult to God, and apostacy from Christ. It amounts according to their view of justification, to a denial of perpetual justification by imputed righteousness, and to an acknowledgment of being condemned. It must therefore imply a falling from grace, to pray for pardon after the soul has once believed. But upon their view falling from grace is impossible. 

5. According to this view of justification, all the prayers offered by the saints for the pardon of sins committed after their first act of faith, not even excepting the Lord’s prayer, have all been wrong and impious, and have all been a virtual denial of a fundamental truth of the gospel. Shame on a theory from which such consequences irresistibly follow! The soul cannot be pardoned unless it be condemned; for pardon is nothing else than setting aside the condemning sentence of the divine law. 

6. But this view of justification is at war with the whole Bible. This everywhere represents Christians as condemned when they sin–teaches them to repent, confess, and pray for pardon–to betake themselves afresh to Christ as their only hope. The Bible, in almost every variety of manner, represents perseverance in faith, and obedience to the end, as a condition of ultimate justification and final salvation. Let the following passages serve as examples of the manner in which the Bible represents this subject:– 

Eze_18:24. “But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned; in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.” 

Eze_33:13. “When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it.” 

Mat_10:22. “And ye shall be hated of all men for my name’s sake; but he that endureth to the end shall be saved.” [Mat_24:13.] 

Joh_15:6. “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.” 

Rom_2:6-7. “Who will render to every man according to his deeds: To them who by patient endurance in well-doing seek for glory, and honour, and immortality; eternal life.” 

1Co_9:27. “But I keep under my body, and bring it into subjection; lest that by any means when I have preached to others, I myself should be a castaway.” 

1Co_10:12. “Wherefore let him that thinketh he standeth, take heed lest he fall.” 

2Co_6:1. “We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.” 

Col_1:23. “If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister.” 

Heb_3:6, Heb_3:12-14. “But Christ as a Son over his own house; whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end.” 12. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.” 13. “But exhort one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness of sin.” 14. “For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.” 

Heb_4:1. “Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. 11. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.” 

2Pe_1:10. “Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall.” 

Rev_2:10-11, Rev_2:17, Rev_2:26-27. “Fear none of those things which thou shalt suffer. Behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days. Be thou faithful unto death, and I will give thee a crown of life. 11. He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh, shall not be hurt of the second death. 17. He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. 26. And he that overcometh, and, keepeth my works unto the end, to him will I give power over the nations; 27. And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of my Father.” 

Rev_21:7. “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” 

Observe, I am not here calling in question the fact, that all true saints do persevere in faith and obedience to the end; but am showing that such perseverance is a condition of salvation, or of ultimate justification. The subject of the perseverance of the saints will come under consideration in its proper place.–(See “Perseverance.”) 

7. The view of justification which I am opposing is contradicted by the consciousness of the saints. I think I may safely affirm, that the saints in all time are very conscious of condemnation when they fall into sin. This sense of condemnation may not subject them to the same kind and degree of fear which they experienced before regeneration, because of the confidence they have that God will pardon their sin. Nevertheless, until they repent, and by a renewed act of faith lay hold on pardon and fresh justification, their remorse, shame, and consciousness of condemnation, do in fact, if I am not much deceived, greatly exceed, as a general thing, the remorse, shame, and sense of condemnation, experienced by the impenitent. But if it be true, that the first act of faith brings the soul into a state of perpetual justification, so that it cannot fall into condemnation thereafter, do what it will, the experience of the saints contradicts facts, or, more strictly, their consciousness of condemnation is a delusion. They are not in fact condemned by the moral law as they conceive themselves to be. 

8. Christ has taught the saints to pray for forgiveness, which implies that when they sin they are condemned. There can be no pardon except there be condemnation. Pardon, as has been said, consists in setting aside the execution of the penalty of law upon the sinner. If therefore the law and the lawgiver do not condemn him, it is absurd to pray for pardon. The fact therefore that inspired saints prayed repeatedly for the pardon of sin committed subsequent to their regeneration; that Christ taught his disciples to pray for forgiveness; that it is natural to saints to pray for pardon when they have sinned; also, that the Bible expressly asserts that if a righteous man forsake his righteousness and sin, his righteousness shall not be remembered, but he shall be condemned for sin; and also that the human intellect affirms that this must be so: these facts render it plain, that perseverance in faith and obedience must be a condition of final justification and of eternal life. 

9. If I understand the framers of the Presbyterian Confession of Faith, they regarded justification as a state resulting from the relation of an adopted child of God, which state is entered into by faith alone, and held that justification is not conditionated upon obedience for the time being, but that a person in this state may, as they hold that all in this life in fact do, sin daily, and even continually, yet without condemnation by the law, their sin bringing them only under his fatherly displeasure, and subjecting them to the necessity of repentance, as a condition of his fatherly favour, but not as a condition of pardon or of ultimate salvation. They seem to have regarded the child of God as no longer under moral government, in such a sense that sin was imputed to him, this having been imputed to Christ, and Christ’s righteousness so literally imputed to him that, do what he may after the first act of faith, he is accounted and treated in his person as wholly righteous. If this is not antinomianism, I know not what is; since they hold that all who once believe will certainly be saved, yet that their perseverance in holy obedience to the end is, in no case, a condition of final justification, but that this is conditionated upon the first act of faith alone. They support their positions with quotations from scripture about as much in point as is common for them. They often rely on proof-texts that, in their meaning and spirit, have not the remotest allusion to the point in support of which they are quoted. I have tried to understand the subject of justification as it is taught in the Bible, without going into laboured speculations or to theological technicalities. If I have succeeded in understanding it, the following is a succinct and a true account of the matter: 

The Godhead, in the exercise of his adorable love and compassion, sought the salvation of sinners through and by means of the mediatorial death and work of Christ. This death and work of Christ were resorted to, not to create, but, as a result of the merciful disposition of God, and as a means of securing the universe against a misapprehension of the character and design of God in forgiving and saving sinners. To Christ, as Mediator between the Godhead and man, the work of justifying and saving sinners is committed. He is made unto sinners “wisdom, righteousness, sanctification, and redemption.” In consideration of Christ’s having by his death for sinners secured the subjects of the Divine government against a misconception of his character and designs, God does, upon the further conditions of a repentance and faith, that imply a renunciation of their rebellion and a return to obedience to his laws, freely pardon past sin, and restore the penitent and believing sinner to favour, as if he had not sinned, while he remains penitent and believing, subject however to condemnation and eternal death, unless he holds the beginning of his confidence steadfast unto the end. The doctrine of a literal imputation of Adam’s sin to all his posterity, of the literal imputation of all the sins of the elect to Christ, and of his suffering for them the exact amount due to the transgressors, of the literal imputation of Christ’s righteousness or obedience to the elect, and the consequent perpetual justification of all that are converted from the first exercise of faith, whatever their subsequent life may be–I say I regard these dogmas as fabulous, and better befitting a romance than a system of theology. 

But it is said, that the Bible speaks of the righteousness of faith. “What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.”– Rom_9:30. “And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.”– Phi_3:9. These and similar passages are relied upon, as teaching the doctrine of an imputed righteousness; and such as these: “The Lord our righteousness;” “Surely, shall one say, in the Lord have I righteousness and strength.” By “the Lord our righteousness,” we may understand, either that we are justified, that is, that our sins are atoned for, and that we are pardoned and accepted by, or on account of the Lord, that is, Jesus Christ; or we may understand that the Lord makes us righteous, that is, that he is our sanctification, working in us to will and to do of his good pleasure; or both, that is, he atones for our sins, brings us to repentance and faith, works sanctification or righteousness in us, and then pardons our past sins, and accepts us. By the righteousness of faith, or of God by faith, I understand the method of making sinners holy, and of securing their justification or acceptance by faith, as opposed to mere works of law or self-righteousness. Dikaiosune, rendered righteousness, may be with equal propriety, and often is rendered justification. So undoubtedly it should be rendered in 1Co_1:30. “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” The meaning here doubtless is, that he is the author and finisher of that scheme of redemption, whereby we are justified by faith, as opposed to justification by our own works. “Christ our righteousness” is Christ the author or procurer of our justification. But this does not imply that he procures our justification by imputing his obedience to us. 

The doctrine of a literal imputation of Christ’s obedience or righteousness is supported by those who hold it, by such passages as the following: Rom_4:5-8. “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputed righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.” But here justification is represented only as consisting in forgiveness of sin, or in pardon and acceptance. Again, 2Co_5:19, 2Co_5:21. “To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” Here again the apostle is teaching only his much-loved doctrine of justification by faith, in the sense that upon condition or in consideration of the death and mediatorial interference and work of Christ, penitent believers in Christ are forgiven and rewarded as if they were righteous. 

IV. Foundation of the justification of penitent believers in Christ. That is, what is the ultimate ground or reason of their justification. 

1. It is not founded in Christ’s literally suffering the exact penalty of the law for them, and in this sense literally purchasing their justification and eternal salvation. The Presbyterian Confession of Faith affirms as follows: chapter on Justification, section 3–“Christ by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father’s justice in their behalf. Yet, inasmuch as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for anything in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.” If the framers of this confession had made the distinction between the grounds and conditions of justification, so as to represent the gracious disposition that gave the Son, and that accepted his obedience and satisfaction in their stead, as the ground or moving cause, and the death and work of Christ as a condition or a means, as “that without which” the benevolence of God could not wisely justify sinners, their statement had been much improved. As it stands, the transaction is represented as a proper quid pro quo, a proper full payment of the debt of the justified. All the grace consisted in giving his Son, and consenting to the substitution. But they deny that there is grace in the act of justification itself. This proceeds upon the ground of “exact justice.” There is then according to this, no grace in the act of pardon and accepting the sinner as righteous. This is “exact justice,” because the debt is fully cancelled by Christ. Indeed, “Christian, what do you think of this?” God has, in the act of giving his Son and in consenting to the substitution, exercised all the grace he ever will. Now your forgiveness and justification are, according to this teaching, placed on the ground of “exact justice.” You have now only to believe and demand “exact justice.” One act of faith places your salvation on the ground of “exact justice.” Talk no more of the grace of God in forgiveness! But stop, let us see. What is to be understood here by exact justice, and by a real, full satisfaction to his Father’s justice? I suppose all orthodox Christians to hold, that every sinner and every sin, strictly on the score of justice, deserves eternal death or endless suffering. Did the framers of this confession hold that Christ bore the literal penalty of the law for each of the saints? or did they hold that by virtue of his nature and relations, his suffering, though indefinitely less in amount than was deserved by the transgressors, was a full equivalent to public justice, or governmentally considered, for the execution of the literal penalty upon the transgressors? If they meant this latter, I see no objection to it. But if they meant the former, namely, that Christ suffered in his own person the full amount strictly due to all the elect, I say:– 

(1.) That it was naturally impossible. 

(2.) That his nature and relation to the government of God was such as to render it wholly unnecessary to the safe forgiveness of sin, that he should suffer precisely the same amount deserved by sinners. 

(3.) That if, as their substitute, Christ suffered for them the full amount deserved by them, then justice has no claim upon them, since their debt is fully paid by the surety, and of course the principal is, in justice, discharged. And since it is undeniable that the atonement was made for the whole posterity of Adam, it must follow that the salvation of all men is secured upon the ground of “exact justice.” This, as has been said, is the conclusion to which Huntington and his followers came. This doctrine of literal imputation, is one of the strongholds of universalism, and while this view of atonement and justification is held they cannot be driven from it. 

(4.) If he satisfied justice for them, in the sense of literally and exactly obeying for them, why should his suffering be imputed to them as a condition of their salvation? Surely they could not need both the imputation of his perfect obedience to them, so as to be accounted in law as perfectly righteous, and also the imputation of his sufferings to them, as if he had not obeyed for them. Is God unrighteous? Does he exact of the surety, first, the literal and full payment of the debt, and secondly, perfect personal obedience for and in behalf of the sinner? Does he first exact full and perfect obedience, and then the same amount of suffering as if there had been no obedience? And this, too, of his beloved Son? 

(5.) What Christian ever felt, or can feel in the presence of God, that he has a right to demand justification in the name of Christ, as due to him on the ground of “exact justice.” Observe, the framers of the Confession just quoted, studiously represent all the grace exercised in the justification of sinners, as confined to the two acts of giving his Son and accepting the substitution. This done, Christ fully pays the debt, fully and exactly satisfies his Father’s justice. You now need not, must not conceive of the pardon of sin as grace or favour. To do this is, according to the teaching of this Confession, to dishonour Christ. It is to reject his righteousness and salvation. What think you of this? One act of grace in giving his Son, and consenting to the substitution, and all forgiveness, all accepting and trusting as righteous, is not grace, but “exact justice.” To pray for forgiveness, as an act of grace, is apostacy from Christ. Christian! Can you believe this? No; in your closet, smarting under the sting of a recently committed sin, or broken down and bathed in tears, you cannot find it in your heart to demand “exact justice” at the hand of God, on the ground that Christ has fully and literally paid your debt. To represent the work and death of Christ as the ground of justification in this sense, is a snare and a stumbling-block. If this is the true account of it, antinomianism must be the true gospel, than which a more false and licentious dogma never existed. But this view that I have just examined, contradicts the necessary convictions of every saint on earth. For the truth of this assertion I appeal to the universal consciousness of saints. Whose business is it to cry heresy, and sound the alarm of error through the land! 

2. Our own works or obedience to the law or to the gospel, are not the ground or foundation of our justification. That is, neither our faith, nor repentance, nor love, nor life, nor anything done by us or wrought in us, is the ground of our justification. These are conditions of our justification, in the sense of a “not without which,” but not the ground of it. We are justified upon condition of our faith, but not for our faith; upon condition of our repentance, love, obedience, perseverance to the end, but not for these things. These are the conditions, but not the reason, ground, or procuring cause of our justification. We cannot be justified without them, neither are we or can we be justified by them. None of these things must be omitted on pain of eternal damnation. Nor must they be put in the place of Christ upon the same penalty. Faith is so much insisted on in the gospel as the sine quà non of our justification, that some seem disposed, or at least to be in danger of substituting faith in the place of Christ; of making faith instead of Christ the Saviour. 

3. Neither is the atonement, nor anything in the mediatorial work of Christ, the foundation of our justification, in the sense of the source, moving, or procuring cause. This, that is the ground of our justification, lies deep in the heart of infinite love. We owe all to that merciful disposition that performed the mediatorial work, and died the accursed death to supply an indispensable condition of our justification and salvation. To stop short in the act which supplied the condition, instead of finding the depths of a compassion as fathomless as infinity, as the source of the whole movement, is to fail in discrimination. The work, and death, and resurrection, and advocacy of Christ are indispensable conditions, are all-important, but not the fundamental reason of our justification. 

4. Nor is the work of the Holy Spirit in converting and sanctifying the soul, the foundation of our justification. This is only a condition or means of bringing it about, but is not the fundamental reason. 

5. But the disinterested and infinite love of God, the Father, Son, and Holy Spirit, is the true and only foundation of the justification and salvation of sinners. God is love, that is, he is infinitely benevolent. All he does, or says, or suffers, permits or omits, is for one and the same ultimate reason, namely, to promote the highest good of universal being. 

6. Christ, the second person in the glorious Trinity, is represented in scripture, as taking so prominent a part in this work, that the number of offices and relations which he sustains to God and man in it are truly wonderful. For example, he is represented as being: 1. King. 2. Judge. 3. Mediator. 4. Advocate. 5. Redeemer. 6. Surety. 7. Wisdom. 8. Righteousness. 9. Sanctification. 10. Redemption. 11. Prophet. 12. Priest. 13. Passover, or Lamb of God. 14. The bread and water of life. 15. True God and eternal life. 16. Our life. 17. Our all in all. 18. As the repairer of the breach. 19. As dying for our sins. 20. As rising for our justification. 21. As the resurrection and the life. 22. As bearing our griefs and carrying our sorrows. 23. As he, by whose stripes we are healed. 24. As the head of his people. 25. As the bridegroom or husband of his church. 26. As the shepherd of his flock. 27. As the door by which they enter. 28. As the way to salvation. 29. As our salvation. 30. As the truth. 31. As being made sin for us. 32. That we are made the righteousness of God in him. 33. That in him dwells all the fulness of the Godhead. 34. That in him all fulness dwells. 35. All power in heaven and earth are said to be given to him. 36. He is said to be the true light that lighteth every man that cometh into the world. 37. Christ in us the hope of glory. 38. The true vine of which we are the branches. 39. Our brother. 40. Wonderful. 41. Counsellor. 42. The mighty God. 43. The everlasting Father. 44. The prince of peace. 45. The captain of salvation. 46. The captain of the Lord’s host. 

These are among the official relations of Christ to his people, and to the great work of our justification. I shall have frequent occasion to consider him in some of these relations, as we proceed in this course of study. Indeed, the offices, relations, and work of Christ, are among the most important topics of Christian theology. 

Christ is our Justification, in the sense that he carries into execution the whole scheme of redemption devised by the adorable Godhead. To him the scriptures everywhere direct the eyes of our faith and of our intelligence also. The Holy Spirit is represented not as glorifying himself, but as speaking of Jesus, as taking of the things of Christ and showing them to his people, as glorifying Christ Jesus, as being sent by Christ, as being the Spirit of Christ, as being Christ himself dwelling in the hearts of his people. But I must forbear at present. This subject of Christ’s relations needs elucidation in future lectures. 

REMARK.

The relations of the old school view of justification to their view of depravity is obvious. They hold, as we have seen, that the constitution in every faculty and part is sinful. Of course, a return to personal, present holiness, in the sense of entire conformity to the law, cannot with them be a condition of justification. They must have a justification while yet at least in some degree of sin. This must be brought about by imputed righteousness. The intellect revolts at a justification in sin. So a scheme is devised to divert the eye of the law and of the lawgiver from the sinner to his Substitute, who has perfectly obeyed the law. But in order to make out the possibility of his obedience being imputed to them, it must be assumed, that he owed no obedience for himself; than which a greater absurdity cannot be conceived. Constitutional depravity or sinfulness being once assumed, physical regeneration, physical sanctification, physical divine influence, imputed righteousness, and justification, while personally in the commission of sin, follow of course.

**Dr. Duffield holds that the moral law originated in the sovereign will of God, and of course he can set it aside.

Comp. the general literature on the Fathers in vol. ii. §116, and the special literature in the several sections following.

I. — The Greek Fathers

161. Eusebius of Caesarea

I. Eusebius Pamphili: Opera omnia Gr. et Lat., curis variorum nempe II. Valesii, Fr. Vigeri, B. Montfaucon, Card. Angelo Maii edita; collegit et denuo recognovit J. P. Migne. Par. (Petit-Montrouge) 1857. 6 vols. (tom. xix.-xxiv. of Migne’s Patrologia Graeca). Of his several works his Church History has been oftenest edited, sometimes by itself, sometimes in connection with his Vita Constantini, and with the church histories of his successors; best by Henr. Valesius (Du Valois), Par. 1659-’73, 8 vols., and Cantabr. 1720, 3 vols., and again 1746 (with additions by G. Reading, best ed.); also (without the later historians) by E. Zimmermann, Francof. 1822; F. A. Heinichen, Lips. 1827-’8, 3 vols.; E. Burton, Oxon. 1838, 2 vols. (1845 and 1856 in 1 vol.); Schwegler, Tüb. 1852; also in various translations: In German by Stroth, Quedlinburg, 1776 ff., 2 vols.; by Closs, Stuttg. 1839; and several times in French and English; in English by Hanmer (1584), T. Shorting, and better by Chr. Fr. Cruse (an Amer. Episcopalian of German descent, died in New York, 1865): The Ecclesiastical History of Euseb. Pamph., etc., Now York, 1856 (10th ed.), and Lond. 1858 (in Bohn’s Eccles. Library). Comp. also the literary notices in Brunet, sub Euseb., and James Darling, Cyclop. Bibliograph. p. 1072 ff.

II. Biographies by Hieronymus (De viris illustr. c. 81, a brief sketch, with a list of his works), Valesius (De vita scriptisque Eusebii Caesar.), W. Cave (Lives of the most eminent Fathers of the Church, vol. ii. pp. 95-144, ed. H. Cary, Oxf. 1840), Heinichen, Stroth, Cruse, and others, in their editions of the Eccles. Hist. of Eusebius. F. C. Baur: Comparatur Eusebius Hist. eccl. parens cum parente Hist. Herodoto. Tub. 1834. Haenell: De Euseb. Caes. religionis christ. defensore. Gott. 1843. Sam. Lee: Introductory treatise in his Engl. edition of the Theophany of Eusebius, Cambr. 1843. Semisch: Art. Eusebius v. Caes. in Herzog’s Encycl. vol. iv. (1855), pp. 229-238. Lyman Coleman: Eusebius as an historian, in the Bibliotheca Sacra, Andover, 1858, pp. 78-96. (The biography by Acacius, his successor in the see of Caesarea, Socr. ii. 4, is lost.)

Fr. Ad. Heinichen: Eusebii Pamphili Scripta Historica. New ed. Lips., 1868-70. 3 Tom. The third vol. (804 pages) contains Commentarii et Meletemata. The ample indexes and critical and explanatory notes make this the most useful edition of the Church History and other historical works of Eusebius. Dindorf’s ed., Lips., 1867 sqq., 4 vols., includes the two apologetic works. Best ed. of the Chronicle by Alfred Schöne: Eusebii Chronicorum libri II. Berol. 1866 and 1875. 2 Tom., 4°. Schöne was assisted by Petermann in the Armenian Version, and by Rödiger in the Syriac Epitome. He gives also the χρονογραφεῖον σύντομον of the year 853, the first part of which professes to be derived from the labors of Eusebius. Stein: Eusebius nach s. Leben, s. Schriften, und s. dogmatischen Charakter. Würzburg, 1859. Bishop Lightfoot: art. Eusebius of Caes. in Smith and Wace, vol. ii. (full and fair). Semisch: art. Eus. v. Caes. in Herzog,2 vol. iv. 390-398. A new translation of Eusebius, with commentary, by A. C. McGiffert, will appear, N. York, 1890.

This third period is uncommonly rich in great teachers of the church, who happily united theological ability and practical piety, and who, by their development of the most important dogmas in conflict with mighty errors, earned the gratitude of posterity. They monopolized all the learning and eloquence of the declining Roman empire, and made it subservient to the cause of Christianity for the benefit of future generations. They are justly called fathers of the church; they belong to Christendom without distinction of denominations; and they still, especially Athanasius and Chrysostom among the Greek fathers, and Augustine and Jerome among the Latin, by their writings and their example, hold powerful sway, though with different degrees of authority according to the views entertained by the various churches concerning the supremacy of the Bible and the value of ecclesiastical tradition.

We begin the series of the most important Nicene and post-Nicene divines with Eusebius of Caesarea, the “father of church history,” the Christian Herodotus.

He was born about the year 260 or 270, probably in Palestine, and was educated at Antioch, and afterwards at Caesarea in Palestine, under the influence of the works of Origen. He formed an intimate friendship with the learned presbyter Pamphilus, who had collected a considerable biblical and patristic library, and conducted a flourishing theological school which he had founded at Caesarea, till in 309 he died a martyr in the persecution under Diocletian. Eusebius taught for a long time in this school; and after the death of his preceptor and friend, he travelled to Tyre and to Egypt, and was an eye-witness of the cruel scenes of the last great persecution of the Christians. He was imprisoned as a confessor, but soon released.

Twenty years later, when Eusebius, presiding at the council at Tyre (335 or 336), took sides against Athanasius, the bishop Potamon of Hieraclea, according to the account of Epiphanius, exclaimed in his face: “How dost thou, Eusebius, sit as judge of the innocent Athanasius? Who can bear it? Why! didst thou not sit with me in prison in the time of the tyrants? They plucked out my eye for my confession of the truth; thou camest forth unhurt; thou hast suffered nothing for thy confession; unscathed thou art here present. How didst thou escape from prison? On some other ground than because thou didst promise to do an unlawful thing [to sacrifice to idols]? or, perchance, didst thou actually do this?” But this insinuation of cowardice and infidelity to Christ arose probably from envy and party passion in a moment of excitement. With such a stain upon him, Eusebius would hardly have been intrusted by the ancient church with the episcopal staff.

About the year 315, or earlier, Eusebius was chosen bishop of Caesarea, where he labored till his death in 340. The patriarchate of Antioch, which was conferred upon him after the deposition of Eustathius in 331, he in honorable self-denial, and from preference for a more quiet literary life, declined.

He was drawn into the Arian controversies against his will, and played an eminent part at the council of Nicaea, where he held the post of honor at the right hand of the presiding emperor. In the perplexities of this movement he took middle ground, and endeavored to unite the opposite parties. This brought him, on the one hand, the peculiar favor of the emperor Constantine, but, on the other, from the leaders of the Nicene orthodoxy, the suspicion of a secret leaning to the Arian heresy. It is certain that, before the council of Nicaea, he sympathized with Arius; that in the council he proposed an orthodox but indefinite compromise-creed; that after the council he was not friendly with Athanasius and other defenders of orthodoxy; and that, in the synod of Tyre, which deposed Athanasius in 335, he took a leading part, and, according to Epiphanius, presided. In keeping with these facts is his silence respecting the Arian controversy (which broke out in 318) in an Ecclesiastical History which comes down to 324, and was probably not completed till 326, when the council of Nicaea would have formed its most fitting close. He would rather close his history with the victory of Constantine over Licinius than with the Creed over which theological parties contended, and with which he himself was implicated. But, on the other hand, it is also a fact that he subscribed the Nicene Creed, though reluctantly, and reserving his own interpretation of the homoousion; that he publicly recommended it to the people of his diocese; and that he never formally rejected it.

The only satisfactory solution of this apparent inconsistency is to be found in his own indecision and leaning to a doctrinal latitudinarianism, not unfrequent in historians who become familiar with a vast variety of opinions in different ages and countries. On the important point of the homoousion he never came to a firm and final conviction. He wavered between the older Origenistic subordinationism and the Nicene orthodoxy. He asserted clearly and strongly with Origen the eternity of the Son, and so far was decidedly opposed to Arianism, which made Christ a creature in time; but he recoiled from the homoousion, because it seemed to him to go beyond the Scriptures, and hence he made no use of the term, either in his book against Marcellus, or in his discourses against Sabellius. Religious sentiment compelled him to acknowledge the full deity of Christ; fear of Sabellianism restrained him. He avoided the strictly orthodox formulas, and moved rather in the less definite terms of former times. Theological acumen he constitutionally lacked. He was, in fact, not a man of controversy, but of moderation and peace. He stood upon the border between the ante-Nicene theology and the Nicene. His doctrine shows the color of each by turns, and reflects the unsettled problem of the church in the first stage of the Arian controversy.

With his theological indecision is connected his weakness of character. He was an amiable and pliant court-theologian, and suffered himself to be blinded and carried away by the splendor of the first Christian emperor, his patron and friend. Constantine took him often into his counsels, invited him to his table, related to him his vision of the cross, showed him the famous labarum, listened standing to his occasional sermons, wrote him several letters, and intrusted to him the supervision of the copies of the Bible for the use of the churches in Constantinople.

At the celebration of the thirtieth anniversary of this emperor’s reign (336), Eusebius delivered a panegyric decked with the most pompous hyperbole, and after his death, in literal obedience to the maxim: “De mortuis nihil nisi bonum,” he glorified his virtues at the expense of veracity and with intentional omission of his faults. With all this, however, he had noble qualities of mind and heart, which in more quiet times would have been an ornament to any episcopal see. And it must be said, to his honor, that he never claimed the favor of the emperor for private ends.

The theological and literary value of Eusebius lies in the province of learning. He was an unwearied reader and collector, and probably surpassed all the other church fathers, hardly excepting even Origen and Jerome, in compass of knowledge and of acquaintance with Grecian literature both heathen and Christian; while in originality, vigor, sharpness, and copiousness of thought, he stands far below Origen, Athanasius, Basil, and the two Gregories. His scholarship goes much further in breadth than in depth, and is not controlled and systematized by a philosophical mind or a critical judgment.

Of his works, the historical are by far the most celebrated and the most valuable; to wit, his Ecclesiastical History, his Chronicle, his Life of Constantine, and a tract on the Martyrs of Palestine in the Diocletian persecution. The position of Eusebius, at the close of the period of persecution, and in the opening of the period of the imperial establishment of Christianity, and his employment of many ancient documents, some of which have since been lost, give these works a peculiar value. He is temperate, upon the whole, impartial, and truth-loving — rare virtues in an age of intense excitement and polemical zeal like that in which he lived. The fact that he was the first to work this important field of theological study, and for many centuries remained a model in it, justly entitles him to his honorable distinction of Father of Church History. Yet he is neither a critical student nor an elegant writer of history, but only a diligent and learned collector. His Ecclesiastical History, from the birth of Christ to the victory of Constantine over Licinius in 324, gives a colorless, defective, incoherent, fragmentary, yet interesting picture of the heroic youth of the church, and owes its incalculable value, not to the historic art of the author, but almost entirely to his copious and mostly literal extracts from foreign, and in some cases now extinct, sources. As concerns the first three centuries, too, it stands alone; for the successors of Eusebius begin their history where he leaves off.

His Chronicle consists of an outline-sketch of universal history down to 325, arranged by ages and nations (borrowed largely from the Chronography of Julius Africanus), and an abstract of this universal chronicle in tabular form. The Greek original is lost, with the exception of unconnected fragments by Syncellus; but the second part, containing the chronological tables, was translated and continued by Jerome to 378, and remained for centuries the source of the synchronistic knowledge of history, and the basis of historical works in Christendom. Jerome also translated, with several corrections and additions, a useful antiquarian work of Eusebius, the so-called Onomasticon, a description of the places mentioned in the Bible.

In his Life, and still more in his Eulogy, of Constantine, Eusebius has almost entirely forgotten the dignity of the historian in the zeal of the panegyrist. Nevertheless, this work is the chief source of the history of the reign of his imperial friend.

Next in importance to his historical works are his apologetic; namely, his Praeparatio evangelica, and his Demonstratio evangelica. These were both written before 324, and are an arsenal of the apologetic material of the ancient church. The former proposes, in fifteen books, to give a documentary refutation of the heathen religious from Greek writings. The latter gives, in twenty books, of which only the first ten are preserved, the positive argument for the absolute truth of Christianity, from its nature, and from the fulfilment of the prophecies in the Old Testament. The Theophany, in five books, is a popular compend from these two works, and was probably written later, as Epiphanius wrote his Anacephalaeosis after the Panarion, for more general use. It is known in the Greek original from fragments only, published by Cardinal Mai, and now complete in a Syriac version which was discovered in 1839 by Tattam, in a Nitrian monastery, and was edited by Samuel Lee at London in 1842. To this class also belongs his apologetic tract Against Hierocles.

Of much less importance are the two dogmatic works of Eusebius: Against Marcellus, and Upon the Church Theology (likewise against Marcellus), in favor of the hypostatical existence of the Son.

His Commentaries on several books of the Bible (Isaiah, Psalms, Luke) pursue, without independence, and without knowledge of the Hebrew, the allegorical method of Origen.

To these are to be added, finally, some works in Biblical Introduction and Archeology, the Onomasticon, already alluded to, a sort of sacred geography, and fragments of an enthusiastic Apology for Origen, a juvenile work which he and Pamphilus jointly produced before 309, and which, in the Origenistic controversy, was the target of the bitterest shots of Epiphanius and Jerome.

162. The Church Historians after Eusebius

I. The Church Histories of Socrates, Sozomen, Theodoret, Evagrius, Philostorgius, and Theodorus Lector have been edited, with the Eccles. Hist. of Eusebius, by Valesius, Par. 1659-’73, in 3 vols. (defective reprint, Frankf. a. M. 1672-’79); best ed., Cambridge, 1720, and again 1746, in 3 vols., with improvements and additions by Guil. Reading. Best English translation by Meredith, Hanmer, and Wye Saltonstall, Cambr. 1688, 1692, and London, 1709. New ed. in Bohn’s Ecclesiastical Library, Land. 1851, in 4 vols. small 8vo.

II. F. A. Holzhausen: De fontibus, quibus Socrates, Sozomenus, ac Theodoretus in scribenda historia sacra usi sunt. Gött. 1825. G. Dangers: De fontibus, indole et dignitate librorum Theod. Lectoris et Evagrii. Gött. 1841. J. G. Dowling: An Introduction to the Critical Study of Eccl. History. Lond. 1838, p. 84 ff. F. Chr. Baur: Die Epochen der kirchlichen Geschichtschreibung. Tüb. 1852, pp. 7-32. Comp. P. Schaff: History of the Apostolic Church, Gen. Introd. p. 52 f.

Eusebius, without intending it, founded a school of church historians, who continued the thread of his story from Constantine the Great to the close of the sixth century, and, like him, limited themselves to a simple, credulous narration of external facts, and a collection of valuable documents, without an inkling of the critical sifting, philosophical mastery, and artistic reproduction of material, which we find in Thucydides and Tacitus among the classics, and in many a modern historian. None of them touched the history of the first three centuries; Eusebius was supposed to have done here all that could be desired. The histories of Socrates, Sozomen, and Theodoret run nearly parallel, but without mutual acquaintance or dependence, and their contents are very similar. Evagrius carried the narrative down to the close of the sixth century. All of them combine ecclesiastical and political history, which after Constantine were inseparably interwoven in the East; and (with the exception of Philostorgius) all occupy essentially the same orthodox stand-point. They ignore the Western church, except where it comes in contact with the East.

These successors of Eusebius are:

Socrates, an attorney or scholasticus in Constantinople, born in 380. His work, in seven books, covers the period from 306 to 439, and is valuable for its numerous extracts from sources, and its calm, impartial representation. It has been charged with a leaning towards Novatianism. He had upon the whole a higher view of the duty of the historian than his contemporaries and successors; he judged more liberally of heretics and schismatics, and is less extravagant in the praise of emperors and bishops.

Hermias Sozomen, a native of Palestine, a junior contemporary of Socrates, and likewise a scholasticus in Constantinople, wrote the history of the church, in nine books, from 323 to the death of Honorius in 423, and hence in its subjects keeps pace for the most part with Socrates, though, as it would appear, without the knowledge of his work, and with many additions on the history of the hermits and monks, for whom he had a great predilection.

Theodoret, bishop of Cyrus, was born at Antioch about 390, of an honorable and pious mother; educated in the cloister of St. Euprepius (perhaps with Nestorius); formed upon the writings of Diodorus of Tarsus and Theodore of Mopsuestia; made bishop of Cyros, or Cyrrhos, in Syria, after 420; and died in 457. He is known to us from the Christological controversies as the most scholarly advocate of the Antiochian dyophysitism or moderate Nestorianism; condemned at Ephesus in 431, deposed by the council of Robbers in 449, acquitted in 451 by the fourth ecumenical council on condition of his condemning Nestorius and all deniers of the theotokos, but again partially condemned at the fifth long after his death. He was, therefore, like Eusebius, an actor as well as an author of church history. As bishop, he led an exemplary life, his enemies themselves being judges, and was especially benevolent to the poor. He owned nothing valuable but books, and applied the revenues of his bishopric to the public good. He shared the superstitions and weaknesses of his age.

His Ecclesiastical History, in five books, composed about 450, reaches from 325 to 429. It is the most valuable continuation of Eusebius, and, though shorter, it furnishes an essential supplement to the works of Socrates and Sozomen.

His “Historia religiosa” consists of biographies of hermits and monks, written with great enthusiasm for ascetic holiness, and with many fabulous accessories, according to the taste of the day. His “Heretical Fables,” though superficial and marred by many errors, is of some importance for the history of Christian doctrine. It contains a severe condemnation of Nestorius, which we should hardly expect from Theodoret.

Theodoret was a very fruitful author. Besides these histories, he wrote valuable commentaries on most of the books of the Old Testament and on all the Epistles of Paul; dogmatic and polemic works against Cyril and the Alexandrian Christology, and against the heretics; an apology of Christianity against the Greek philosophy; and sermons and letters.

Evagrius (born about 536 in Syria, died after 594) was a lawyer in Antioch, and rendered the patriarch Gregory great service, particularly in an action for incest in 588. He was twice married, and the Antiochians celebrated his second wedding (592) with public plays. He is the last continuator of Eusebius and Theodoret, properly so called. He begins his Ecclesiastical History of six books with the council of Ephesus, 431, and closes it with the twelfth year of the reign of the emperor Maurice, 594. He is of special importance on the Nestorian and Eutychian controversies; gives accounts of bishops and monks, churches and public buildings, earthquakes and other calamities; and interweaves political history, such as the wars of Chosroes and the assaults of the barbarians. He was strictly orthodox, and a superstitious venerator of monks, saints, and relics.

Theodorus Lector, reader in the church of Constantinople about 525, compiled an abstract from Socrates, Sozomen, and Theodoret, under the title of Historia tripartita, which is still extant in the manuscript; and composed a continuation of Socrates from 431 to 518, of which fragments only are preserved in John Damascenus, Nilus, and Nicephorus Callisti.

Of Philostorgius, an Arian church historian (born in 368), nothing has come down to us but fragments in Photius; and these breathe so strong a partisan spirit, that the loss of the rest is not to be regretted. He described the period from the commencement of the Arian controversy to the reign of Valentinian III. a.d. 423.

The series of the Greek church historians closes with Nicephorus Callistus or Callisti (i.e., son of Callistus), who lived at Constantinople in the fifteenth century. He was surprised that the voice of history had been silent since the sixth century, and resumed the long-neglected task where his predecessors had left it, but on a more extended plan of a general history of the catholic church from the beginning to the year 911. We have, however, only eighteen books to the death of emperor Phocas in 610, and a list of contents of five other books. He made large use of Eusebius and his successors, and added unreliable traditions of the later days of the Apostles, the history of Monophysitism, of monks and saints, of the barbarian irruptions, etc. He, too, ignores the Pelagian controversy, and takes little notice of the Latin church after the fifth century.

In the Latin church — to anticipate thus much — Eusebius found only one imitator and continuator, the presbyter and monk Rufinus, of Aquileia (330-410). He was at first a friend of Jerome, afterwards a bitter enemy. He translated, with abridgments and insertions at his pleasure, the Ecclesiastical History of Eusebius, and continued it to Theodosius the Great (392). Yet his continuation has little value. He wrote also biographies of hermits; an exposition of the Apostles’ Creed; and translations of several works of Origen, with emendations of offensive portions.

Cassiodorus, consul and monk (died about 562), composed a useful abstract of the works of Socrates, Sozomen, and Theodoret, in twelve books, under the title of Historia tripartita, for the Latin church of the middle age.

The only properly original contributions to church history from among the Latin divines were those of Jerome († 419) in his biographical and literary Catalogue of Illustrious Men (written in 392), which Gennadius, a Semi-Pelagian presbyter of South Gaul, continued to the year 495. Sulpicius Severus († 420) wrote in good style a Sacred History, or History of the Old and New Testament, from the creation down to the year 400; and Paulus Orosius (about 415) an apologetic Universal History, which hardly, however, deserves the name of a history.

163. Athanasius the Great

I. S. Athanasius: Opera omnia quae extant vel quae ejus nomine circumferuntur, etc., Gr. et lat., opera et studio monachorum ordinis S. Benedicti e congregatione S. Mauri (Jac. Lopin et B. de, Montfaucon). Paris, 1698. 3 tom. fol. (or rather 2 tomi, the first in two parts). This is the most elegant and correct edition, but must be completed by two volumes of the Collectio nova Patrum, ed. B. de Montfaucon. Par. 1706. 2 tom. fol. More complete, but not so handsome, is the edition of 1777, Patav., in 4 vols. fol. (Brunet says of the latter “Édition moins belle et moins chère quo cello de Paris, mais augmentée d’un 4e vol., lequel renferme les opuscules de S. Athan., tirés de la Collectio nova du P. Montfaucon et des Anecdota de Wolf, et de plus l’interpretatio Psalmorum.”) But now both these older editions need again to be completed by the Syrian Festal Letters of Athanasius, discovered by Dr. Tattam in a Nitrian monastery in 1843; edited by W. Cureton in Syriac and English at London in 1846 and 1848 (and in English by H. Burgess and H. Williams, Oxf. 1854, in the Libr. of the Fathers); in German, with notes by F. Larson, at Leipzig in 1852; and in Syriac and Latin by Card. Angelo Mai in the Nova Patr. Bibliotheca, Rom. 1853, tom. vi. pp. 1-168. A new and more salable, though less accurate, edition of the Opera omnia Athan. (a reprint of the Benedictine) appeared at Petit-Montrouge (Par.) in J. P. Migne’s Patrologia Gr. (tom. xxv.-xxviii.), 1857, in 4 vols.

The more important dogmatic works of Athanasius have been edited separately by J. C. Thilo, in the first volume of the Bibliotheca Patrum Graec. dogmatica, Lips. 1853; and in an English translation, with explanations and indexes, by J. H. Newman, Oxf. 1842-’44 (Library of the Fathers, vols. 8, 13, 19).

G. R. Sievers: Athanasii Vita acephala (written before 412, first publ. by Maffei, 1738). Ein Beitrag zur Gesch. des Athan. In the “Zeitschr. für Hist. Theol.” (ed. by Kahnis). Gotha, 1868, pp. 89-162. Böhringer: Athanasius und Arius, in his Kirchengesch. in Biogr. Bd. vi., new ed. Leipz., 1874. Hergenröther (R.C.): Der heil. Athanas. der Gr. Cologne, 1877 (an essay, pages 24). L. Atzberger: Die Logoslehre des heil. Athanas. München, 1880. W. Möller: Art. Athan. in Herzog,2 i. 740-747. Lüdtke: in Wetzer and Welte, 2 i. (1882), 1534-1543. Gwatkin: Studies in Arianism. Cambr. 1882.

II. Gregorius Naz.: Oratio panegyrica in Magnum Athanasium (Orat. xxi.). Several Vitae Athan. in the 1st vol. of the Bened. ed. of his Opera. Acta Sanctorum for May 2d. G. Hermant: La Vie d’Athanase, etc. Par. 1679. 2 vols. Tillemont: Mémoires, vol. viii. pp. 2-258 (2d ed. Par. 1713). W. Cave: Lives of the most eminent Fathers of the first Four Centuries, vol. ii. pp. 145-364 (Oxf. ed. of 1840). Schröckh: Th. xii. pp. 101-270. J. A. Möhler: Athanasius der Grosse und die Kirche seiner Zeit, besonders im Kampfe mit dem Arianismus. Mainz, 1827. 2d (title) ed. 1844. Heinrich Voigt: Die Lehre des heiligen Athanasius von Alexandria oder die kirchliche Dogmatik des 4ten Jahrhunderts auf Grund der biblischen Lehre vom Logos. Bremen, 1861. A. P. Stanley: Lectures on the History of the Eastern Church. New York, 1862, lecture vii. (pp. 322-358).

Athanasius is the theological and ecclesiastical center, as his senior contemporary Constantine is the political and secular, about which the Nicene age revolves. Both bear the title of the Great; the former with the better right, that his greatness was intellectual and moral, and proved itself in suffering, and through years of warfare against mighty, errors and against the imperial court. Athanasius contra mundum, et mundus contra Athanasium, is a well-known sentiment which strikingly expresses his fearless independence and immovable fidelity to his convictions. He seems to stand an unanswerable contradiction to the catholic maxim of authority: Quod sem per, quod ubique, quod ab omnibus creditum est, and proves that truth is by no means always on the side of the majority, but may often be very unpopular. The solitary Athanasius even in exile, and under the ban of council and emperor, was the bearer of the truth, and, as he was afterwards named, the “father of orthodoxy.”

On a martyrs’ day in 313 the bishop Alexander of Alexandria saw a troop of boys imitating the church services in innocent sport, Athanasius playing the part of bishop, and performing baptism by immersion. He caught in this a glimpse of future greatness; took the youth into his care; and appointed him his secretary, and afterwards his archdeacon. Athanasius studied the classics, the Holy Scriptures, and the church fathers, and meantime lived as an ascetic. He already sometimes visited St. Anthony in his solitude.

In the year 325 he accompanied his bishop to the council of Nicaea, and at once distinguished himself there by his zeal and ability in refuting Arianism and vindicating the eternal deity of Christ, and incurred the hatred of this heretical party, which raised so many storms about his life.

In the year 328 he was nominated to the episcopal succession of Alexandria, on the recommendation of the dying Alexander, and by the voice of the people, though not yet of canonical age, and at first disposed to avoid the election by flight; and thus he was raised to the highest ecclesiastical dignity of the East. For the bishop of Alexandria was at the same time metropolitan of Egypt, Libya, and Pentapolis.

But now immediately began the long series of contests with the Arian party, which had obtained influence at the court of Constantine, and had induced the emperor to recall Arius and his adherents from exile. Henceforth the personal fortunes of Athanasius are so inseparably interwoven with the history of the Arian controversy that Nicene and Athanasian are equivalent terms, and the different depositions and restorations of Athanasius denote so many depressions and victories of the Nicene orthodoxy. Five times did the craft and power of his opponents, upon the pretext of all sorts of personal and political offences, but in reality on account of his inexorable opposition to the Arian and Semi-Arian heresy, succeed in deposing and banishing him. The first exile he spent in Treves, the second chiefly in Rome, the third with the monks in the Egyptian desert; and he employed them in the written defence of his righteous cause. Then the Arian party, was distracted, first by internal division, and further by the death of the emperor Constantius (361), who was their chief support. The pagan Julian recalled the banished bishops of both parties, in the hope that they might destroy one another. Thus, Athanasius among them, who was the most downright opposite of the Christian-hating emperor, again received his bishopric. But when, by his energetic and wise administration, he rather restored harmony in his diocese, and sorely injured paganism, which he feared far less than Arianism, and thus frustrated the cunning plan of Julian, the emperor resorted to violence, and banished him as a dangerous disturber of the peace. For the fourth time Athanasius left Alexandria, but calmed his weeping friends with the prophetic words: “Be of good cheer; it is only a cloud, which will soon pass over.” By presence of mind he escaped from an imperial ship on the Nile, which had two hired assassins on board. After Julian’s death in 362 he was again recalled by Jovian. But the next emperor Valens, an Arian, issued in 367 an edict which again banished all the bishops who had been deposed under Constantius and restored by Julian. The aged Athanasius was obliged for the fifth time to leave his beloved flock, and kept himself concealed more than four months in the tomb of his father. Then Valens, boding ill from the enthusiastic adherence of the Alexandrians to their orthodox bishop, repealed the edict.

From this time Athanasius had peace, and still wrote, at a great age, with the vigor of youth, against Apollinarianism. In the year 373 he died, after an administration of nearly forty-six years, but before the conclusion of the Arian war. He had secured by his testimony the final victory of orthodoxy, but, like Moses, was called away from the earthly scene before the goal was reached.

Athanasius, like many great men (from David and Paul to Napoleon and Schleiermacher), was very small of stature, somewhat stooping and emaciated by fasting and many troubles, but fair of countenance, with a piercing eye and a personal appearance of great power even over his enemies. His omnipresent activity, his rapid and his mysterious movements, his fearlessness, and his prophetic insight into the future, were attributed by his friends to divine assistance, by his enemies to a league with evil powers. Hence the belief in his magic art. His congregation in Alexandria and the people and monks of Egypt were attached to him through all the vicissitudes of his tempestuous life with equal fidelity and veneration. Gregory Nazianzen begins his enthusiastic panegyric with the words: “When I praise Athanasius, I praise virtue itself, because he combines all virtues in himself.” Constantine the Younger called him “the man of God;” Theodoret, “the great enlightener;” and John of Damascus, the corner-stone of the church of God.”

All this is, indeed, very hyperbolical, after the fashion of degenerate Grecian rhetoric. Athanasius was not free from the faults of his age. But he is, on the whole, one of the purest, most imposing, and most venerable personages in the history of the church; and this judgment will now be almost universally accepted.

He was (and there are few such) a theological and churchly character in magnificent, antique style. He was a man of one mould and one idea, and in this respect one-sided; yet in the best sense, as the same is true of most great men who are borne along with a mighty and comprehensive thought, and subordinate all others to it. So Paul lived and labored for Christ crucified, Gregory VII. for the Roman hierarchy, Luther for the doctrine of justification by faith, Calvin for the idea of the sovereign grace of God. It was the passion and the life-work of Athanasius to vindicate the deity of Christ, which he rightly regarded as the corner-stone of the edifice of the Christian faith, and without which he could conceive no redemption. For this truth he spent all his time and strength; for this he suffered deposition and twenty years of exile; for this he would have been at any moment glad to pour out his blood. For his vindication of this truth he was much hated, much loved, always respected or feared. In the unwavering conviction that he had the right and the protection of God on his side, he constantly disdained to call in the secular power for his ecclesiastical ends, and to degrade himself to an imperial courtier, as his antagonists often did.

Against the Arians he was inflexible, because he believed they hazarded the essence of Christianity itself, and he allowed himself the most invidious and the most contemptuous terms. He calls them polytheists, atheists, Jews, Pharisees, Sadducees, Herodians, spies, worse persecutors than the heathen, liars, dogs, wolves, antichrists, and devils. But he confined himself to spiritual weapons, and never, like his successor Cyril a century later, used nor counselled measures of force. He suffered persecution, but did not practise it; he followed the maxim: Orthodoxy should persuade faith, not force it.

Towards the unessential errors of good men, like those of Marcellus of Ancyra, he was indulgent. Of Origen he spoke with esteem, and with gratitude for his services, while Epiphanius, and even Jerome, delighted to blacken his memory and burn his bones. To the suspicions of the orthodoxy of Basil, whom, by the way, be never personally knew, he gave no ear, but pronounced his liberality a justifiable condescension to the weak. When he found himself compelled to write against Apollinaris, whom he esteemed and loved, he confined himself to the refutation of his error, without the mention of his name. He was more concerned for theological ideas than for words and formulas; even upon the shibboleth homoousios he would not obstinately insist, provided only the great truth of the essential and eternal Godhead of Christ were not sacrificed. At his last appearance in public, as president of the council of Alexandria in 362, he acted as mediator and reconciler of the contending parties, who, notwithstanding all their discord in the use of the terms ousia and hypostasis, were one in the ground-work of their faith.

No one of all the Oriental fathers enjoyed so high consideration in the Western church as Athanasius. His personal sojourn in Rome and Treves, and his knowledge of the Latin tongue, contributed to this effect. He transplanted monasticism to the West. But it was his advocacy of the fundamental doctrine of Christianity that, more than all, gave him his Western reputation. Under his name the Symbolum Quicunque, of much later, and probably of French, origin, has found universal acceptance in the Latin church, and has maintained itself to this day in living use. His name is inseparable from the conflicts and the triumph of the doctrine of the holy Trinity.

As an author, Athanasius is distinguished for theological depth and discrimination, for dialectical skill, and sometimes for fulminating eloquence. He everywhere evinces a triumphant intellectual superiority over his antagonists, and shows himself a veritable malleus haereticorum. He pursues them into all their hiding-places, and refutes all their arguments and their sophisms, but never loses sight of the main point of the controversy, to which he ever returns with renewed force. His views are governed by a strict logical connection; but his stormy fortunes prevented him from composing a large systematic work. Almost all his writings are occasional, wrung from him by circumstances; not a few of them were hastily written in exile.

They may be divided as follows:

1. Apologetic works in defence of Christianity. Among these are the two able and enthusiastic kindred productions of his youth (composed before 325): “A Discourse against the Greeks,” and “On the Incarnation of the Divine Word,” which he already looked upon as the central idea of the Christian religion.

2. Dogmatic and Controversial works in defence of the Nicene faith; which are at the same time very important to the history of the Arian controversies. Of these the following are directed against Arianism: An Encyclical Letter to all Bishops (written in 341); On the Decrees of the Council of Nicaea (352); On the Opinion of Dionysius of Alexandria (352); An Epistle to the Bishops of Egypt and Libya (356); four Orations against the Arians (358); A Letter to Serapion on the Death of Arius (358 or 359); A History of the Arians to the Monks (between 358 and 360). To these are to be added four Epistles to Serapion on the Deity of the Holy Spirit (358), and two books Against Apollinaris, in defence of the full humanity of Christ (379).

3. Works in his own Personal Defence: An Apology against the Arians (350); an Apology to Constantius (356); an Apology concerning his Flight (De fuga, 357 or 358); and several letters.

4. Exegetical works; especially a Commentary on the Psalms, in which he everywhere finds types and prophecies of Christ and the church, according to the extravagant allegorizing method of the Alexandrian school; and a synopsis or compendium of the Bible. But the genuineness of these unimportant works is by many doubted.

5. Ascetic and Practical works. Chief among these are his “Life of St. Anthony,” composed about 365, or at all events after the death of Anthony, and his “Festal Letters,” which have but recently become known. The Festal Letters give us a glimpse of his pastoral fidelity as bishop, and throw new light also on many of his doctrines, and on the condition of the church in his time. In these letters Athanasius, according to Alexandrian custom, announced annually, at Epiphany, to the clergy and congregations of Egypt, the time of the next Easter, and added edifying observations on passages of Scripture, and timely exhortations. These were read in the churches, during the Easter season, especially on Palm-Sunday. As Athanasius was bishop forty-five years, he would have written that number of Festal Letters, if he had not been several times prevented by flight or sickness. The letters were written in Greek, but soon translated into Syriac, and lay buried for centuries in the dust of a Nitrian cloister, till the research of Protestant Scholarship brought them again to the light.

164. Basil the Great

I. S. Basilius Caes. Cappad. archiepisc.: Opera omnia quae exstant vel quae ejus nomine circumferuntur, Gr. et Lat. ed. Jul. Garnier, presbyter and monk of the Bened. order. Paris, 1721-’30. 3 vols. fol. Eadem ed. Parisina altera, emendata et aucta a Lud. de Sinner, Par. (Gaume Fratres) 1839, 8 tomi in 6 Partes (an elegant and convenient ed.). Reprinted also by Migne, Par. 1857, in 4 vols. (Patrol. Gr. tom xxix, xxxii.). The first edition of St. Basil was superintended by Erasmus with Froben in Basle, 1532. Comp. also Opera Bas. dogmatica selecta in Thilo’s Bibl. Patr. Gr. dogm. vol. ii. Lips. 1854 (under care of J. D. H. Goldhorn, and containing the Libri iii. adversus Eunomium, and Liber i. de Spiritu Sancto).

II. Ancient accounts and descriptions of Basil in the funeral discourses and eulogies of Gregory Naz. (Oratio xliii.), Gregory Nyss., Amphilochius, Ephraem Syrus. Garnier: Vita S. Basilii, in his edition of the Opera, tom. iii. pp. xxxviii.-ccliv. (in the new Paris ed. of 1839; or tom. i. in Migne’s reprint). Comp. also the Vitae in the Acta Sanctorum, sub Jan. 14, by Hermant, Tillemont (tom. ix.), Fabricius (Bibl. tom. ix.), Cave, Pfeiffer, Schröckh (Part xiii. pp. 8-220), Böhringer, W. Klose (Basilius der Grosse, Stralsund, 1835), and Fialon (Etude historique et littéraire sur S. Basile, Par. 1866).

Dörgens: Der heil. Basilius und die class. Studien. Leipz., 1857. Eug. Fialon. Étude historique et literaire sur S. Basile, suivie de l’hexaemeron. Paris, 1861. G. B. Sievers: Leben des Libanios. Berl., 1868 (p294 sqq.). Böhringer: Die drei Kappadozier oder die trinitarischen Epigonen (Basil, Gregory of Nyssa, and Gregory of Naz.), in Kirchengesch. in Biograph., new ed. Bd. vii. and viii. 1875. Weiss: Die drei grossen Kappadozier als Exegeten. Braunsberg, 1872. R. Travers Smith: St. Basil the Great. London, 1879. (Soc. for Promoting Christian Knowledge), 232 pages. Scholl: Des heil. Basil Lehre von der Gnade. Freib., 1881. W. Möller, in Herzog,2 ii. 116-121. E. Venables, in Smith and Wace, i. 282-297. Farrar: “Lives of the Fathers,” 1889. vol. ii. 1-55.

The Asiatic province of Cappadocia produced in the fourth century the three distinguished church teachers, Basil and the two Gregories, who stand in strong contrast with the general character of their countrymen; for the Cappadocians are described as a cowardly, servile, and deceitful race.

Basil was born about the year 329, at Caesarea, the capital of Cappadocia, in the bosom of a wealthy and pious family, whose ancestors had distinguished themselves as martyrs. The seed of piety had been planted in him by his grandmother, St. Macrina, and his mother, St. Emmelia. He had four brothers and five sisters, who all led a religious life; two of his brothers, Gregory, bishop of Nyssa, and Peter, bishop of Sebaste, and his sister, Macrina the Younger, are, like himself, among the saints of the Eastern church. He received his literary education at first from his father, who was a rhetorician; afterwards at school in Constantinople (347), where he enjoyed the instruction and personal esteem of the celebrated Libanius; and in Athens, where he spent several years, between 351 and 355, studying rhetoric, mathematics, and philosophy, in company with his intimate friend Gregory Nazianzen, and at the same time with prince Julian the Apostate.

Athens, partly through its ancient renown and its historical traditions, partly by excellent teachers of philosophy and eloquence, Sophists, as they were called in an honorable sense, among whom Himerius and Proaeresius were at that time specially conspicuous, was still drawing a multitude of students from all quarters of Greece, and even from the remote provinces of Asia. Every Sophist had his own school and party, which was attached to him with incredible zeal, and endeavored to gain every newly arriving student to its master. In these efforts, as well as in the frequent literary contests and debates of the various schools among themselves, there was not seldom much rude and wild behavior. To youth who were not yet firmly grounded in Christianity, residence in Athens, and occupation with the ancient classics, were full of temptation, and might easily kindle an enthusiasm for heathenism, which, however, had already lost its vitality, and was upheld solely by the artificial means of magic, theurgy, and an obscure mysticism.

Basil and Gregory remained steadfast, and no poetical or rhetorical glitter could fade the impressions of a pious training. Gregory says of their studies in Athens, in his forty-third Oration: “We knew only two streets of the city, the first and the more excellent one to the churches, and to the ministers of the altar; the other, which, however, we did not so highly esteem, to the public schools and to the teachers of the sciences. The streets to the theatres, games, and places of unholy amusements, we left to others. Our holiness was our great concern; our sole aim was to be called and to be Christians. In this we placed our whole glory.” In a later oration on classic studies Basil encourages them, but admonishes that they should be pursued with caution, and with constant regard to the great Christian purpose of eternal life, to which all earthly objects and attainments are as shadows and dreams to reality. In plucking the rose one should beware of the thorns, and, like the bee, should not only delight himself with the color and the fragrance, but also gain useful honey from the flower.

The intimate friendship of Basil and Gregory, lasting from fresh, enthusiastic youth till death, resting on an identity of spiritual and moral aims, and sanctified by Christian piety, is a lovely and engaging chapter in the history of the fathers, and justifies a brief episode in a field not yet entered by any church historian.

With all the ascetic narrowness of the time, which fettered even these enlightened fathers, they still had minds susceptible to science and art and the beauties of nature. In the works of Basil and of the two Gregories occur pictures of nature such as we seek in vain in the heathen classics. The descriptions of natural scenery among the poets and philosophers of ancient Greece and Rome can be easily compressed within a few pages. Socrates, as we learn from Plato, was of the opinion that we can learn nothing from trees and fields, and hence he never took a walk; he was so bent upon self-knowledge, as the true aim of all learning, that he regarded the whole study of nature as useless, because it did not tend to make man either more intelligent or more virtuous. The deeper sense of the beauty of nature is awakened by the religion of revelation alone, which teaches us to see everywhere in creation the traces of the power, the wisdom, and the goodness of God. The book of Ruth, the book of Job, many Psalms, particularly the 104th, and the parables, are without parallel in Grecian or Roman literature. The renowned naturalist, Alexander von Humboldt, collected some of the most beautiful descriptions of nature from the fathers for his purposes. They are an interesting proof of the transfiguring power of the spirit of Christianity even upon our views of nature.

A breath of sweet sadness runs through them, which is entirely foreign to classical antiquity. This is especially manifest in Gregory of Nyssa, the brother of Basil. “When I see,” says he, for example, “every rocky ridge, every valley, every plain, covered with new-grown grass; and then the variegated beauty of the trees, and at my feet the lilies doubly enriched by nature with sweet odors and gorgeous colors; when I view in the distance the sea, to which the changing cloud leads out — my soul is seized with sadness which is not without delight. And when in autumn fruits disappear, leaves fall, boughs stiffen, stripped of their beauteous dress — we sink with the perpetual and regular vicissitude into the harmony of wonder-working nature. He who looks through this with the thoughtful eye of the soul, feels the littleness of man in the greatness of the universe.” Yet we find sunny pictures also, like the beautiful description of spring in an oration of Gregory Nazianzen on the martyr Mamas.

A second characteristic of these representations of nature, and for the church historian the most important, is the reference of earthly beauty to an eternal and heavenly principle, and that glorification of God in the works of creation, which transplanted itself from the Psalms and the book of Job into the Christian church. In his homilies on the history of the Creation, Basil describes the mildness of the serene nights in Asia Minor, where the stars, “the eternal flowers of heaven, raised the spirit of man from the visible to the invisible.” In the oration just mentioned, after describing the spring in the most lovely and life-like colors, Gregory Nazianzen proceeds: “Everything praises God and glorifies Him with unutterable tones; for everything shall thanks be offered also to God by me, and thus shall the song of those creatures, whose song of praise I here utter, be also ours …. Indeed it is now [alluding to the Easter festival] the spring-time of the world, the spring-time of the spirit, spring-time for souls, spring-time for bodies, a visible spring, an invisible spring, in which we also shall there have part, if we here be rightly transformed, and enter as new men upon a new life.” Thus the earth becomes a vestibule of heaven, the beauty of the body is consecrated an image of the beauty of the spirit.

The Greek fathers placed the beauty of nature above the works of art, having a certain prejudice against art on account of the heathen abuses of it. “If thou seest a splendid building, and the view of its colonnades would transport thee, look quickly at the vault of the heavens and the open fields, on which the flocks are feeding on the shore of the sea. Who does not despise every creation of art, when in the silence of the heart he early wonders at the rising sun, as it pours its golden (crocus-yellow) light over the horizon? when, resting at a spring in the deep grass or under the dark shade of thick trees, he feeds his eye upon the dim vanishing distance?” So Chrysostom exclaims from his monastic solitude near Antioch, and Humboldt adds the ingenious remark: “It was as if eloquence had found its element, its freedom, again at the fountain of nature in the then wooded mountain regions of Syria and Asia Minor.”

In the rough times of the first introduction of Christianity among the Celtic and Germanic tribes, who had worshipped the dismal powers of nature in rude symbols, an opposition to intercourse with nature appeared, like that which we find in Tertullian to pagan art; and church assemblies of the twelfth and thirteenth centuries, at Tours (1163) and at Paris (1209), forbid the monks the sinful reading of books on nature, till the renowned scholastics, Albert, the Great († 1280), and the gifted Roger Bacon († 1294), penetrated the mysteries of nature and raised the study of it again to consideration and honor.

We now return to the life of Basil. After finishing his studies in Athens he appeared in his native city of Caesarea as a rhetorician. But he soon after (a.d. 360) took a journey to Syria, Palestine, and Egypt, to become acquainted with the monastic life; and he became more and more enthusiastic for it. He distributed his property to the poor, and withdrew to a lonely romantic district in Pontus, near the cloister in which his mother Emmelia, with his sister Macrina, and other pious and cultivated virgins, were living. “God has shown me,” he wrote to his friend Gregory, “a region which exactly suits my mode of life; it is, in truth, what in our happy jestings we often wished. What imagination showed us in the distance, that I now see before me. A high mountain, covered with thick forest, is watered towards the north by fresh perennial streams. At the foot of the mountain a wide plain spreads out, made fruitful by the vapors which moisten it. The surrounding forest, in which many varieties of trees crowd together, shuts me off like a strong castle. The wilderness is bounded by two deep ravines. On one side the stream, where it rushes foaming down from the mountain, forms a barrier hard to cross; on the other a broad ridge obstructs approach. My hut is so placed upon the summit, that I overlook the broad plain, as well as the whole course of the Iris, which is more beautiful and copious than the Strymon near Amphipolis. The river of my wilderness, more rapid than any other that I know, breaks upon the wall of projecting rock, and rolls foaming into the abyss: to the mountain traveller, a charming, wonderful sight; to the natives, profitable for its abundant fisheries. Shall I describe to you the fertilizing vapors which rise from the (moistened) earth, the cool air which rises from the (moving) mirror of the water? Shall I tell of the lovely singing of the birds and the richness of blooming plants? What delights me above all is the silent repose of the place. It is only now and then visited by huntsmen; for my wilderness nourishes deer and herds of wild goats, not your bears and your wolves. How would I exchange a place with him? Alcmaeon, after he had found the Echinades, wished to wander no further.”

This romantic picture shows that the monastic life had its ideal and poetic side for cultivated minds. In this region Basil, free from all cares, distractions, and interruptions of worldly life, thought that he could best serve God. “What is more blessed than to imitate on earth the choir of angels, at break of day to rise to prayer, and praise the Creator with anthems and songs; then go to labor in the clear radiance of the sun, accompanied everywhere by prayer, seasoning work with praise, as if with salt? Silent solitude is the beginning of purification of the soul. For the mind, if it be not disturbed from without, and do not lose itself through the senses in the world, withdraws into itself, and rises to thoughts of God.” In the Scriptures he found, “as in a store of all medicines, the true remedy for his sickness.”

Nevertheless, he had also to find that flight from the city was not flight from his own self. “I have well forsaken,” says he in his second Epistle, “my residence in the city as a source of a thousand evils, but I have not been able to forsake myself. I am like a man who, unaccustomed to the sea, becomes seasick, and gets out of the large ship, because it rocks more, into a small skiff, but still even there keeps the dizziness and nausea. So is it with me; for while I carry about with me the passions which dwell in me, I am everywhere tormented with the same restlessness, so that I really get not much help from this solitude.” In the sequel of the letter, and elsewhere, he endeavors, however, to show that seclusion from worldly business, celibacy, solitude, perpetual occupation with the Holy Scriptures, and with the life of godly men, prayer and contemplation, and a corresponding ascetic severity of outward life, are necessary for taming the wild passions, and for attaining the true quietness of the soul.

He succeeded in drawing his friend Gregory to himself. Together they prosecuted their prayer, studies, and manual labor; made extracts from the works of Origen, which we possess, under the name of Philocalia, as the joint work of the two friends; and wrote monastic rules which contributed largely to extend and regulate the coenobite life.

In the year 364 Basil was made presbyter against his will, and in 370, with the co-operation of Gregory and his father, was elected bishop of Caesarea and metropolitan of all Cappadocia. In this capacity he had fifty country bishops under him, and devoted himself thenceforth to the direction of the church and the fighting of Arianism, which had again come into power through the emperor Valens in the East. He endeavored to secure to the catholic faith the victory, first by close connection with the orthodox West, and then by a certain liberality in accepting as sufficient, in regard to the not yet symbolically settled doctrine of the Holy Ghost, that the Spirit should not be considered a creature. But the strict orthodox party, especially the monks, demanded the express acknowledgment of the divinity of the Holy Ghost, and violently opposed Basil. The Arians pressed him still more. The emperor wished to reduce Cappadocia to the heresy, and threatened the bishop by his prefects with confiscation, banishment, and death. Basil replied: “Nothing more? Not one of these things touches me. His property cannot be forfeited, who has none; banishment I know not, for I am restricted to no place, and am the guest of God, to whom the whole earth belongs; for martyrdom I am unfit, but death is a benefactor to me, for it sends me more quickly to God, to whom I live and move; I am also in great part already dead, and have been for a long time hastening to the grave.”

The emperor was about to banish him, when his son, six years of age, was suddenly taken sick, and the physicians gave up all hope. Then he sent for Basil, and his son recovered, though he died soon after. The imperial prefect also recovered from a sickness, and ascribed his recovery to the prayer of the bishop, towards whom he had previously behaved haughtily. Thus this danger was averted by special divine assistance.

But other difficulties, perplexities, and divisions, continually met him, to obstruct the attainment of his desire, the restoration of the peace of the church. These storms, and all sorts of hostilities, early wasted his body. He died in 379, two years before the final victory of the Nicene orthodoxy, with the words: “Into Thy hands, O Lord I commit my spirit; Thou hast redeemed me, O Lord, God of truth.” He was borne to the grave by a deeply sorrowing multitude.

Basil was poor, and almost always sickly; he had only a single worn-out garment, and ate almost nothing but bread, salt, and herbs. The care of the poor and sick he took largely upon himself. He founded in the vicinity of Caesarea that magnificent hospital, Basilias, which we have already mentioned, chiefly for lepers, who were often entirely abandoned in those regions, and left to the saddest fate; he himself took in the sufferers, treated them as brethren, and, in spite of their revolting condition, was not afraid to kiss them.

Basil is distinguished as a pulpit orator and as a theologian, and still more as a shepherd of souls and a church ruler; and in the history of monasticism he holds a conspicuous place. In classical culture he yields to none of his contemporaries, and is justly placed with the two Gregories among the very first writers among the Greek fathers. His style is pure, elegant, and vigorous. Photius thought that one who wished to become a panegyrist, need take neither Demosthenes nor Cicero for his model, but Basil only.

Of his works, his Five Books against Eunomius, written in 361, in defence of the deity of Christ, and his work on the Holy Ghost, written in 375, at the request of his friend Amphilochius, are important to the history of doctrine. He at first, from fear of Sabellianism, recoiled from the strong doctrine of the homoousia; but the persecution of the Arians drove him to a decided confession. Of importance in the East is the Liturgy ascribed to him, which, with that of St. Chrysostom, is still in use, but has undoubtedly reached its present form by degrees. We have also from St. Basil nine Homilies on the history of the Creation, which are full of allegorical fancies, but enjoyed the highest esteem in the ancient church, and were extensively used by Ambrose and somewhat by Augustine, in similar works; Homilies on the Psalms; Homilies on various subjects; several ascetic and moral treatises; and three hundred and sixty-five Epistles, which furnish much information concerning his life and times.